THE PULPIT INCENDIARY: OR, The Divinity and Devotion of Mr. Calamy, Mr. Case, Mr. Cauton, Mr. Cranford, and other zion-college Preachers in their Morning-Exercises, with the keen and angry Application thereof unto the Parliament and Army.  
TOGETHER With a true Vindication of the Covenant from the false Glosses put upon it, and a plain Indication of Covenant-breakers.  Micha 3. 5, 6. 
Thus saith the Lord concerning the Prophets that make my people to err, that bite with their teeth, and cry peace: and he that putteth not into their mouths, they even prepare war against him; therefore shall night be unto you, that you shall not have a vision; and it shall be dark unto you, that you shall not divine; and the Sun shall go down over the Prophets, and the day shall be dark over them: then shall the Seer be ashamed, and the Diviners confounded, yea they shall all cover their lips, for there shall be no answer of God.  Verse 10. 
They build up Zion with blood, and Jerusalem with iniquity, the Priests thereof teach for hire, the Prophets thereof divine for money; yet will they lean upon the Lord, and say, Is not the Lord amongst us? none evil shall come upon us.  
Published according to Order.  
Printed by C. S. in the year 1648.   

THE Pulpit Incendiary.  
IF the ear trieth words, as the mouth tasteth meat, we have cause to complain against some of our city Preachers, whose professed function, place & calling is to be the faithful Stewards of Jesus Christ, appointed by him to give us our portion in due season, viz. to break unto us the bread of life, that in stead thereof feed us with wormwood, and make us to drink the waters of gall, as at other times, so especially in their MORNING lectures day after day, affording us little else than (in stead of the pleasant fruits of the garden of Eden, and the sweet bunches of the land of Canaan, the milk and honey, the marrow and fatness of the Gospel of Christ) the apples of Sodom, bitter clusters, and bitter herbs, bitter waters from bitter vessels, corrupting the streams of the waters of the Sanctuary, and making them taste like the waters of Marah, embittering ou● spirits each against other, filling our mouths with bitter complaints, making us to lead bitter lives, whetting our tongues (by their morning instigations) like swords, and shooting out arrowe● (each against his brother all the day long) even bitter words, so perverting the natural, sweet, and candid Genius of our English nation; whose common propensity is, to respect, refresh, and love one another) that we are ready to be devouring and biting one another, and in danger to be consumed one of another, to bathe our hands in one another's blood, and sheathe our swords in one another's bowels. We did hopefully expect, that the powerful predominancy of that divine Spirit of Jesus Christ (which we hope is in them) together with the woeful experience of continued peevishness each against other, producing nothing but distempers in the mind, and distractions in the State, a sad estrangement from the life of God, (who will not dwell with a froward heart) the due observance of the great law of our liege Lord, that we love one another, the lifting up of the hands of our enemies which did hang down, the strengthening of their knees which were so much enfeebled, the refreshing of their fainting hearts that did wither like grass, the enlivening of their drooping spirits, which did fall and pine and die within them; we did hope (we say) that these particulars, and the considerations thereof, would at least have been like the tree cast into the waters of Marah, 
Exod. 15.  to sweeten and heal the bitterness thereof: But alas we looked for healing, but no good comes, the morning Lectures, which they are pleased to call the Ark of God in their frequent removals month after month from place to place, are so modelled, framed and constituted, that they are not like the Ark of old in the Camp of Israel, 
● Sam. 5. 1.  but like as that Ark was in Ashdod, Gath, and Ekron, the Cities of the Philistines, a judgement rather than a mercy, the spirits of men that look into it (like the men of Bethshemesh) being smitten with ranchor, frowardness and distemper each against other, making a lamentable slaughter of those sweet affections of love, kindness, gentleness, goodness, patience each toward other, which did so famously abound amongst English Christians in former days, we cannot deny, but with all thankfulness acknowledge that this Ark of God (as they are pleased to tea●m it) is sometimes drawn by milch kine, we mean this morning Lecture sometimes performed by truly pious and ingenious Ministers, feeding our souls with the milk and honey of the land of promise, rejoicing our spirits with the blessed melody of the joyful sound coming unto us with the fullness of the blessing of the Gospel of peace, and furnishing our judgements with divine principles of faith towards God, and love towards brethren, and the Lord recompense their labour of love, bless them with all spiritual blessings, pouring forth into their souls the blessed streams of the waters of life, and so supply them from day to day, that out of their bellies may always flow rivers of living waters. But woeful experience makes us complain, that this Ark of theirs seems frequently to be drawn rather by Bulls of Basan than milch kine, tossi●g and goring the Parliament and Army, and their dissenting brethren from day to day, maliciously fomenting contentions, strifes and divisions, even amongst the children of grace, and love, the sons and daughters of the most high God; we did verily hope that our uniting together (as by so many bonds of Nature and Grace) so especially by the solemn LEAGUE AND COVENANT, which we have taken in judgement and understanding, as themselves have done, would have been a sovereign balm to have healed our breaches, but Simeon and Levi deceived the Sechemites by charming them into the bond of Circumcision, and then destroyed them while they were sore; but Jacob's curse will be upon such instruments of cruelty, 
Gen. 49. 5.  which is, to be divided in Jacob, and scattered in Israel; but lest it should be said unto us as the Jews said unto Christ, 
Joh. 7. 20.  Thou hast a devil, who go about to kill thee? we are slanderers in our assertions, who have so abused the Parliament, Army and people of God, as these words express? we have here set down some few, and but a few, of those froward expressions of this nature vented in pulpits from these morning preachers; which though they have been so managed by some (though not by all) that they have blindfolded the Parliament and Army by cunning expressions, as the Jews did Christ: yet they very well know, it would be no hard matter for their audience to prophesy who it is that smites them: the truth whereof will clearly appear by these FEW instances, (for we are not willing to offend the palates of ingenious men with too many of such bitter clusters) but if occasion requires, we can make it appear, that there is a greater vintage of these wild and sour grapes, than we are willing to produce to set on edge the Readers teeth.  
Mr Witham Minister at Albans Woodstreet, 
Mr Peter Witham at Albans Woodstreet.  London, after morning Lecture in Walbrooke 1647. March 3. prayed for the King, Parliament, and Army thus:  
FOR THE KING, Lord advance the King, put the Crown AGAIN upon his Head, and the sceptre into his hands, give him the heart of David, the head of Solomon, &c.  
FOR THE PARLIAMENT, Lord humble the Parliament for all their abominations: May not we say of this Parliament as once the Prophet said of Israel, Ah sinful people! so may not we say, Ah senfull Parliament! Ah Lord, may not all our troubles, sorrows, miseries, the Errors, Heresies, and Blasphemies of the times be laid at the Parliaments doors? &c.  
FOR THE ARMY, Ah Lord, we fear that this Army is like the Beast spoken of by the Prophet Daniel, which had ten horne●, out of which sprung a little horn to push thy truth withal, &c.  
Mr Witham, what is the meaning of these passages in your prayers, Advance the King, Humble the Parliament? Is it not to justify the King and condemn the Parliament? to bewail the dejection of the King, and the exaltation of the Parliament? to tell the people that the Parliament hath taken away the Crown from the King's head, and put it on their own? Is the King's condition under restraint by the Parliaments order, and the Parliaments condition somewhat advanced through God's mercy, the one the object of your pity, the other of your envy, that you thus pray for the advance of the one, and the humbling of the other? would you not that the people endeavour to bring to pass the matter of your prayer, viz. the advancing of the King, and the humbling of the Parliament? Is the Parliament so guilty, and the King so innocent, that you can lay all our evils at the Parliaments doors, and none at the Kings? Had the King vanquished the Parliaments forces, as the Parliament hath the Kings, durst you thus openly have prayed for the advance of the Parliament, and the humbling of the King? Are you so pure, so perfect, so hearty a Royalist, that your spirit thus pants and thirsts after the advance of the King, and the humbling of the Parliament? Is not your mental design, and the natural tendency of these your prayers to raise up the affections of the people towards the King; and incense them against the Parliament? and are no●●nce●diari●s as bad as Sectaries? Is the Parl●ament so blamewo●●hy in the tole●●ion of the one, and innocent in the toleration of the other? ●●e you not c●ll the toleration of Sectaries an abomination to the Lord? and would you not call the punishing●n●endiaries, (if you be one of them) the persecution of Saints? Could Oxford Aulicus, or Pragmaticus himself, ever do more, than to lay all our evils at the Parliaments doors, as you have done? Nay, is it not questionable, whether ever the prayers of the one or the other (at least publicly performed) were ever guilty of such scandalous slanders as these import? Can Papists or prelates, Priests or Jesuits, monks or friars in England, France or Ireland, or anywhere else, more effectually inveigh against our present Parliament in the face of the people, than by crying out, Ah sinful Parliament, as you have done?  
And as for the Army, many a good work they have done for you; for which of these do you thus abuse them? Are THEY the Beast with ten horns to push down the truth withal? What? because they have knocked off the horns of those who would have pushed, and gored, and killed the children of truth? You cry out against the Army as the Jews against Christ, Away with them, away with them, though under God they have been your Saviours, and malice itself cannot declare, why, what evil they have done you? Would the King's Army (Think you) if they had been victors, have suffered such bold abuses from you, as these have done? Did they take such pleasure in pushing with their horns, as your words declare? Might not they have pushed you out of your pulpit● for such provocations before now? Do not you push, and punch, and go●● them morning after morning, in one pulpit after another; and yet complain of their pushing, though they let you alone? I● it not their tameness and unaptness to push, which makes you so WILD and bold in pushing them? Suppose some in the Army should push at the truth by error and wickedness, must the Army be charged with it? Would it bewell taken, think you, if that because some of the Ministers and Elders of the Province of London, are perhaps proud, froward, peevish, pragmatic, incendia●ies, stirring up the people against Parliament and Army, the ministry & Eldership of the Province of London are all these? Mr. Witham summon up your Christian experiences, and then tell us, Can the spirit of love, desire, and aff●ction to the Parliament and Army (suitable dispositions for that part of prayer which is called Intercession) breathe out those requests which are so full of angry invectives against them both? If not, are revenge, disa●●ection, anger and passion (think you) some of these spices to make a confection, and pleasant incense for the nostrils of the Almighty morning after morning? Will the spirit of Prayer and the spirit of Slander mingle together at the throne of grace? Are not your prayer-expressions seeds of divisions between Parliament, Army and people? and do you pray for Peace; and sow the seeds of war in one breath? Can the same fountain yield forth bitter waters and sweet; the same mouth bless and curse at the same time? Are such Muleto prayers, think you, the genuine product of the divine Spirit? No more to you Sir, but only this, Take heed of bringing your holy sacrifices to the heart-seeing God with an evil mind.  
Mr. Edmond Calamy of Alderman-Bury, 
Mr Edmond Calamy of Aldermanburic, London.  London, preaching at Michael's Cornhill, London, about the Doctrine of the Resurrection, pressing his auditory to rise from sin, would needs be pleased to enforce his exhortation with an uncouth motive after this manner, WE LIVE NOW IN RISING TIMES, WHEREIN MEN RAISED UP FROM THE DUNGHILL, do GOVERN THE kingdom ALMOST.  
Mr Calamy, who are those men raised up from the Dunghill in these rising times, who do govern the kingdom almost? Either they must be the Parliament or the Army? A man would presume you more richly furnished with noble principles of civility and piety, (not filled with such gross malignity) than to reflect such baseness either upon the one or the other; the Parliament being the only visible authority of the kingdom; and the Army both theirs & the kingdom's security against the engaged enemies of them both: but your restrictive and coercive expression almost, like the point of the dial to the time of the day, directs our thoughts to the men of your meaning, viz. the ARMY: Are these men raised up from the dunghill who do govern the Kingdom almost? If so, first, what mean you by DUNGHILL MEN? Secondly, what by their governing the kingdom almost? Do you mean men of base, that is, of mean and low bird? your phrase (raised up from the Dunghill) doth intimate so much; if it be so, this is no new thing under the sun, Was it not but as yesterday when BASE MEN intiruling themselves of the Tribe of Levi, did govern the kingdom almost? and such as you, Mr. Calamy, did not only subject themselves unto these base men's Injunctions, ready to lick the dust at their feet by conformity thereunto; but provoked the people unto a base submission unto their arbitrary prelatical government: which plant of Rome is not so rooted up by Parliament and people, Orders and Ordinances, vows and Covenantr, but a stump thereof is still remaining in Zion college Lndon; which like the Bramble contends for government, and strives for the crown, as if it had entered into a* sacred covenant or resolution, 
Auri sacra fames.  that it would reign as King, and sit in the Throne, though it made its way through the blood and misery of Parliament and people, shaking the peace of the kingdom, and removing its foundations out of their places. And hence it is, that (like Absoloms' snares of promising to do justice to the people, would they set him on the Throne, thereby accusing the government of his father David) we are so early solicited morning after morning, with bitter invectives against Parliament and Army, to withdraw the affections of the people from them, and in true construction to advance basemen to govern the kingdom almost.  
But secondly, by men from the Dunghill, do you mean men of corrupt dispositions, that is, men that will basely dispense with their principles of light, knowledge, and understanding; who for fleshly ends and carnal interests, do things unworthy their own judgements and consciences, what is this any more than hath been, we have heard of Mr. Edmond Calamy, we do not know whether you know the man (for some men do not know themselves) who (in the times when the Priests did bear rule, did subject to unworthy men who did govern the kingdom almost, obeying their laws, Canons, Injunctions, Orders and Ceremoni●s, (we say not wearing the Surplice, reading the Service book, crossing in baptism, &c. which many honest and godly Ministers in those dark days did likewise perform) but reading the second Service at the high Altar, preaching in a Surplice and Tippet, bowing at the name of Jesus, and so zealous an observer of times and seasons, that being sick and weak upon Christmas day, yet with much difficulty got into the pulpit, declaring himself there to this purpose, that HE THOUGHT HIMSELF BOUND IN CONSCIENCE TO STRIVE TO PREACH UPON THAT DAY, LEST THE STONES IN THE STREET SHOULD RISE UP AGAINST HIM.  
And yet upon the wonderful turn of the times, ejection of Episcopacy and advance of Presbytery, did presently and without delay, not only assert the same, but instructed the people in presbyterial principles, after such a rate of confidence and skill, as if his education and condition had been some Superintendent among the Presbyterian provinces of the reformed Churches beyond-seas, and not such a notorious conformitant unto, and notable stickler for the prelates fooleries in the county of Suffolk in the kingdom of England. Would you not think, Mr. Calamy, that such a man once truly touched with the divine sense of former vanities, could hardly, if ever, be bitter and rigid against his brethren for nonconformity to unknown Presbytery? Did not many poor illiterate men re●use conformity to such idle vanities, choosing rather to suffer afflictions with the people of God, than to enjoy the benefit of such conformity with the troubles of their consciences for a season; may we not thereby clearly perceive, that unlearned men of low parts and cognizance in the things of the Gospel, may see into some things of that nature, which learned men, yea Ministers themselves of no small name for eminency and greatness, may not be able to understand; which may be a continual bi● and bridle in the lips of those who are calling for fire from heaven, and the sword of the Magistrate to suppress and molest their conscientious brethren for their nonconformity to their judgement in ecclesiastical discipline. For may not he that was ignorant of the will of God in the times of episcopacy, be justly suspected for weakness and mistakes about his most perfect will in the days of Presbytery, especially when the most pious, godly, and learned men of the kingdom, have engaged themselves with all their might for several years together, to find out the will of God herein, and cannot come at it.  
If Mr. Calamies' old conformity to episcopal ceremonies, was at that time against the light of his judgement and conscience, though we will not say such an one is a Dunghill-man, but Christianly allow for the manifold temptations which may surprise him in those persecuting days, knowing ourselves to be but men not having yet attained the resurrection, and therefore we consider ourselves obnoxious to the like temp●ations. And as the Moon is not to be defined by her spots, gold by its dross, the jewel by its flaws, and Peter by his denial of his Master, and Mr Calamy by his former conformity; yet Mr. Calamy himself, if truly touched with the feeling of his former infirmities, and graciously sensible of the mercy obtained (would he but suffer the consideration hereof to work genuinely and naturally in him) is the most competent Judge to accuse, arraign, and sentence himself for his former vanity, and not inveigh against, abuse and traduce his brethren for heretics, Sectaries, schismatics, according to the example of the Doctors of the prelacy, for nonconformity to his new Presbytery: For can we believe, that that spirit which made Peter to weep for denying his Master, and Paul to judge and sentence himself for persecuting the Church, and his old conformity to the Scribes and Pharisees; will suffer Mr. Calamy to run a contrary course, viz. to vex and gall his weak brethren for their present refusal to Presbyterian subjection. Was Mr. Calamy a man, and therefore fallible in the times of Episcopacy, And is he a ●od, and cannot mistake, having attained unto the state of Presbytery? Again, is it not base for men to pretend one thing, and practise the contrary, to deal with the Parliament or Army, as Ehud did with Eglon, in words to pretend a salute, and yet to stab them at the heart a● the same time? or as Judas did with Christ, to pretend a kiss, and to betray them into the rage, malice, contempt and scorn of the people at the same time.  
But secondly, what mean you by governing the kingdom almost? Is it in plain English thus, The Army governs the Parliament almost the Parliament governs the kingdom, therefore the Army (men raised up from the Dunghill) do govern the kingdom almost. If it should be so by Mr. Calamy and his party, what is this but what hath been? Who governed the kingdom almost when the Parliament was forced by the grand Assertors of Zion college cause, and their sturdy boye●, to do and undo, call and recall, vote and revote what Orders and Ordinances they pleased? Which of you have publicly declaimed against that unparalleled and horrible rebellion either in Pulpi● or press? Do you suppose that we can be so dim-sighted, or so dull-headed, that we neither perceive nor remember these things? Had that villainous act been committed by the men of your wrath, (the non-conformists to your present practice) how would you have beaten the ears of your auditors with the sound thereof? What was in design when massy, Poynz, and other Reformadoes, (those famously pious and religious zealots for a blessed Reformation) were entertained, courted, and advanced you know where, by whom, and by whose influence, but for the raising of a factious party to destroy the Armies, order the Parliament, and govern the kingdom almost? Were they not the Prophets of Zion college that said unto them, Go on and prosper, go out to meet with that proud and blasphemous Army, the Lord hath delivered them into your hands, though they have prospered in many battles and enterprises, as that blasphemous Army of Senacharib did; yet as that Army fell and was destroyed coming against Jerusalem, so shall this Army coming to this City, therefore go out and fear them not? Was it not the Oracle of Zion college that deceived, chanted and charmed several of our weak and simple-hearted Citizens, under the deceitful notion of keeping covenant, promoting reformation, establishing religion, suppressing error, heresy, blasphemy, into such destructive ways, practices and courses, which had not a hand of mercy from heaven graciously interposed, would have engaged us all into another unnatural, bloody, and cruel war; and without the mercy, candour, and goodness of the Parliament, will prove the utter ruin of them and their families who were seduced thereby, it was their Leaders that caused them to err? The truth is, we commend your charity more in praying for their support in, and deliverance from prison, than your piety in exhorting them into such actions which brought them thither. We shall say no more to your uncivil terms of men raised up from the dunghill, to govern the kingdom almost; only we are apt to believe your greatest trouble is, that men raised up from the dunghill, are not permitted to govern the kingdom almost. For do we not see the centre of all your motions? What is our reformation but Presbytery? What is our solemn league and covenant, but Presbytery? What is our zeal for God, the government of Jesus Christ, religion, &c. but Presbytery? Who are the Sectaries and Schismatickes of the times, but non embracers of Presbytery? And what is Presbytery? Surely when we perceive that all that the Parliament hath done by Orders, Ordinances, &c. to establish Presbytery in such a manner as may stand with the word of God and peace of the kingdom, yet will not give you content; but H●man-like you cry out, what is all this, so long as M●rd●cai sits in the King's Gate, and a Decree cannot be procured from the Parliament for the ruin of those whose laws of Church government are divers from yours; what can you mean by such a Presbytery, but the mere exalting of men raised up from the dunghill, to govern the kingdom almost. Mr. Calamy, civility doth as well become the Pulpit, as Nobility the Throne; Dunghill men do not become the Seat of Magistracy, nor dunghill terms the mouth of the ministry; Divinity doth not so much appropriate baseness to men's persons, as to men's practices, evil words do corrupt good manners, but never confirms divine Doctrine. When we come to hear YOU, we expect to be instructed in Divinity, and not to be corrupted in Civility; if we had a desire to learn the language of Billingsgate, we should not have gone to Michael's Cornhill in London, especially when Mr. Calamy was the Teacher. If by your base men you intended the Parliament, that these are Dunghillmen, raised up from the Dunghill, it is a most impudent and intolerable scandal; if the Army, a most daring and unsufferable slander, so that the best is scandalous or slanderous; if you intended the Parliament, the Army may better escape the reflection thereof, than the Parliament can if you intended the Army: For suppose you judge the Army, not the Parliament, the Dunghill men that do govern the Kingdom almost, it must needs be by their governing the Parliament almost; and do not you thereby represent the Parliament to be Dunghill men, in suffering themselves to be governed by men raised up from the Dunghill. Sir, had we a pleasure to be dabbling in such filth, you have afforded enough of this nature once and again: but we desire you would not offend our ears any more herewith. Surely the waters of the Sanctuary (if genuine) are more pure, and it is not corrupt communication which becomes the Pulpit, but only such which tends to the use of edifying; and remember, Sir, that the words of the pure are pleasant words, Proverbs 15. 26.  
Mr. 
Mr. Cawton Minister at Ba●tholomew Exchange, London.  Cawton Minister at Bartholomew Exchange, London, at a morning Lecture at Woodstreet▪ about the 17. of February 1647▪ preaching upon the 17 of Job, v. 8. The Innocent shall stir up himself against the Hypoer●e, did most uncivilly and maliciously inveigh against the Army thus: Who drove awa● on● good members from the Parliament; but THAT GENERATION OF VIPERS THE ARMY? Who REBELLED against the authority of Parliament, and denied to disband at Chèlmsford, &c. but that VIPEROUS BROOD THE ARMY, proposing several queries one after another, making the answer to be in express terms, the viperous brood the Army, the generation of vipers the Army, the rebellious Army. And preaching upon the same Text the next month in Walbrooke at a morning Lecture, said thus, If the Army had not REBELLED, and the Parliament had KEPT THEIR COVENANT, we had a bless●d Reformation before this time, &c. And in Woodstreet speaking about Independents, said thus, This plot was discovered five or six years ago, those that then did set themselves against the hypocrites, did clearly discern it; but then the cry was, Alas they are honest men, and pious godly men, and useful in the Church of God, and we must use moderation, and they must come up into our Pulpits forsooth; but now you see what your honest and moderate men are. And speaking of the Army, thus, You must suffer them to go through the city, and they would do no hurt, &c. But it was the greatest dishonour that ever fell upon the city, professing his zeal in speaking plai●●y of these things, and bewailing the mealy-mouthedness of the Ministers in mincing, and not speaking out these things to the people; and in his prayers earnestly pleaded the cause of those worthy. Citizens that were cast into prison for their faithfulness to the Covenant, and for our banished ones, that God would revenge the blood of them that were dead, upon the heads of those that drove them away; professing thus in prayer, Lord, thou knowest that we all own their cause, &c.  
First, let us observe the Tex●, and Mr. Cawtons' pertinent and orthodox observations upon it.  
Text, Job. 17. 8. 
And the Innocent shall stir up himself against the Hypocrite.   
1. Who are the Inn●●●nt? Mr. Cawtons' Divinity tells us, the RIGID, not your moderate Presbyterian, not such as talk of a thing called Christian forbearance one of another, and of bearing one another's burden, so fulfilling the Law of Christ, taking heed of devouring and bi●ing one another, nor yet of your mealy mouthed Ministers, that count it unworthy the Gospel of Jesus Christ aud●cter calumniare, to charge the Parliament with breach of Covenant, & the Army with rebellion, &c. nor yet any man whatsoever, let him pretend to never so much holiness and ex●ctnes; yea though no man in the world can charge him to the co●trary: but you● zealous high Presbyteriane, the eleven members, the Aldermen in the Tower, these and those only are the innocent.  
Secondly, who are the HYPOCRITES? Mr. Cauton's doctrine tells us they are Covenant-breakers. Who are they? That he tells you first implicitly, to be the Parliament, thus: If the Parliament had kept their covenant. Secondly, expressly the Army, all sorts of men whatsoever, godly or ungodly, civil or profane, malignant or round-head, that are not for the settling of Religion in this nation, that is, that are against Presbyterian government, in the most rigid, severe, harsh and unknown consideration of it.  
Thirdly, what is it for the Innocent to set themselves against the Hypocrite? Orthodox Mr. Cauton tells us, it is to inveigh against them in Pulpit, to call them Rebels, generation of vipers, a viperous brood, &c. in stead of arguments, reasons, motives, &c. (the method of Christ and his Apostles, for the eviction of gainsayers) to use railing accusations, scurrilous calumnies, scandalous reproaches, slanderous aspersions, it seems Mr. Cauton is an excellent Catechist. Who drove away our good members from the Parliament, but that generation of vipe●●, the Army? Who refused to disband at Ch●lmsford, but that viperous brood the Army? Mr. Cauton, is it not your design to teach your audience? If so, were we your exact Disciples, and could speak your Dialect, we might multiply questions and answers thus: Who hath divided the well-affected party from the Parliament, but that generation— (pardon our dulness, Mr. C●uton, we cannot well pronounce the next word) the members of Zion college, who deluded our simple-hearted Citizens into such actions, a● (had not God prevented) would have engaged us into a new war, but that— Zion college, who foments that spirit of division and distemper between the dissenting brethren of the City and Kingdom, but that— (what call ye it Mr. Cawton) Zion college. Who drove away our good members the Speakers and others from the Parliament, enforcing them to fly to the Army for refuge? who encouraged the city against the Parliament and Army? who promoted that traitorous engagement amongst the Citizens? Who encouraged and abetted that horrible and unparalleled force upon the Houses? Who pretends the glory of God, the honour of Christ, the blessed reformation, the suppression of error, here●ie and blasphemy, and yet drive on their own carnal interest, honour and preferment? Who declaimes against f●ctions, rents and divisions, and yet make the greatest faction, cause the greatest rents and divisions? Who are the greatest hinderers our peace, concord, union, and all our good in the commonwealth, but that generation of Zion college?  
First of all, the divisions between a good part of the formerly well-affected party and the Parliament, are they not caused by the members of Zion college, who morning and evening, Sabbath days and Fast days, in preaching and praying, still gird at the Parliament, as men that declines their solemn League and Covenant, hinders reformation, minds nothing but their own interest. As for instance, 
Mr Wall of Michael's Cornhill.  Mr. Wall of Michael's Cornhill, London, God knows (saith he) who they are that like Athaliah cries treason, treason, and yet are the greatest traitors themselves: Who they are that talk of saving a kingdom, and mind nothing but themselves. And frequently in ●his prayers for the King, bew●●ls his being driven like a Partridge from mountain to hill, and his sad condition under restraint. And so Mr. Taylor in Celemanstreet, 
Mr Taylor of Colemanstree●  bewailing our present condition in point of present government, It were well for us if we had more of the Olive, and less of the Bramble, said he. And in a morning Lecture, when the Declaration of the Parliament came forth, declaring the former miscarriages of the King in his Government, one spoke thus, They declare & publish the miscarriages of the King, and tell the world of his neglects and failings towards his subjects, and insinuate strange things about his father's death, &c. but do they tell their own neglects and miscarriages? Oh that they would consider that they are our Fathers, and how they deal with us, &c. And so Mr. 
Mr Case of Milkstreet.  Case in his prayers for our councillors, Lord, saith he, they have fallen fearfully, let them not fall finally, let not them that were appointed for our salvation, prove our perdition, them that were intended for physic, prove poison to us: if they will not do us good, let them not do us hurt, &c. And how often doth he gird at the Parliament in his Sermons, showing himself by his affected twinges and reaches against them, to be more inveterate in malignity and rancour against them, than any of the prelatical party that we know of within the City, is may be made good several ways. 
Mr Crauford of Christopher's near the Exchange  We very well observe Mr. James Cra●ford stirring up the people to stand by those that are imprisoned, and are to be called out to answer for their faithfulness and courage in keeping their covenant, insinuating this to be the case and condition of the Aldermen in the Tower; and that the Parliament (for we know not who else he could mean) dealt with us as the Wolves did with the Sheep, make a peace with them upon condition tha● the Sheep should give up their dogs to the Wolves, which done, they tore them without remedy: so (saith he) they take away our Leaders and Champions, and clap them up in prison, and then use us at their pleasure, choosing his Text (it seems, to that very purpose to stir up the people to stand by them) from 2 Tim. 4. 16. At my first answer no man stood with me, but all men forsook me, &c.  
And so Mr. Jenkin, that pertinacious Mr. Jenkin, praying for our governors, (for the word Parliament is now dissolved in some of their mouths) Lord (saith he) let them recover their first love, make them know that it was better with them when they took the Covenant, than since THEY broke THE COVENANT, Lord let them seek thee, and not themselves, that they may find thee, and themselves.  
And so Mr. Harrison of Grace-church, reflecting disparagement upon the Parliament for their proceedings against the Citizens in the Tower, for whom he prayed as for sheep appointed to be slain, or at least to be fleeced, &c. choosing his text likewise for that very end, it seems, to direct the thoughts of his Auditory to his particular meaning, from the 44. Psalm, vers. 17. All this is come upon us, yet have we not forgotten thee, nor yet dealt falsely in thy Covenant.  
And so Mr. 
Mr Cawton▪  Cauton, bold down right Mr. Cauton, courageous valiant Mr. Cauton, not so mealy-mouthed as the rest of his brethren are, that speak so covertly, and with such caution, wariness and circumspection, professed solemnly in prayer unto God, that both he and his auditory for their parts, did all own them and that cause for which they were imprisoned: who is it that hath wrought distempers in the people against the Army, but Zion college? For do not we hear the joint declamations of the members thereof from day to day in Pulpit, and otherwise against them. Take two or three instances, 
Mr Jenkin▪  that imperious Mr. Jenkins in a Sermon at Milkstreet preaching for Mr Case, exhorting not to fear the Grandees of the times, O that the people of God, said he, would rather fear an Army of lusts within them, than an Army of REBELS without them, God shall disband them, and you shall see them melt and pine, and moulder away, and come to nothing.  
And Mr. 
Mr Ash, March 29. 1648.  Ash, even in a solemn day and duty of humiliation, God speak, said he, to the general, and other officers of the Army, that this kingdom may at last be delivered from the sad consequences of an OPPRESSING ARMY▪ unworthily representing the A●my as the just object of our d●●●espect, though confident we are, never an Army in all the world, all things considered, hath ever proved less oppressing ●h●n this Army ha●h done.  
We could name several more, whose tongues have been sharpened like Serpents, adder's poison being under their lips, stinging and poisoning the names and reputes of the Army.  
But above all, 
Mr Cauton.  famous Mr. Cawton (like Goliath defying the Host of Israel in their very faces) defies England's suc●essfull Army in the presence of all the people, for a REBELLIOUS ARMY, A GENERATION OF VIPERS, A VIPEROUS BROOD, A FACTIOUS ARMY, A BLALPHEMOUS ARMY, &c.  
Who is it that hinders our uniting together of dissenting brethren, but Zion college? witness the carriages of their members in the City, 
Mr. Case.  as Mr. Case) take heed of that thing that is called in our day's moderation (said he) we have moderated it so long, that we have moderated away the City, the privileges and honour of it; the Parliament, the honour and sovereignty of it; yea the Covenant is moderated away, and Jesus Christ, and almost Religion out of the kingdom. Go from one end of the city to the other, and find me but one man that talks of moderation, and cries out for moderation, moderation in the vulgar sense, that is not tainted in his judgement, or unsound in his life, or engaged in THE design, and I will be bound to ask forgiveness for what I have said. Thus far Mr. Case.  
But Mr. 
Mr Ca●ton▪  Cawton speaks it out with a grace, thus: We must use moderation, and we must not be bitter against them that dissent, no by no means, they are good men, and they must be suffered to come up into our Pulpi●s forsooth; but now you see what it is to be so moderate, &c. Have we not reason to suspect the spring of these bitter waters to be in Zion college? For,  
First, do we not see an uniformity among the members thereof in their preachings from day to day, that they are commonly all upon one strain. Surely we cannot conceive the divine Spirit can direct their hearts and lips in the conception and utterance of such scandalous, sla●derous, and bitter expressions; neither can we think so badly of the men themselves, as if they should be given up to be acted by that spirit which is from beneath, in an insensible and secret manner, causing them (as it were) with one shoulder to help on the affairs of the malignants, and the works of darkness, division and distempers amongst us: Surely God will not, we hope, suffer that lying spirit to fill all the mouths of the Ministers of Zion college, as he did the mouths of the false prophets of old; and therefore we conceive their manner of preaching to be nothing else, but the fruits of combination and consultation, and pre-debates.  
Secondly, this we have observed, that as the constitution of public affairs do vary amongst us, so the constitution of these men's Sermons do alter and change; one while we find them all for moderation & Christian accommodation, and forbearance one of another; another while all for reformation again, that is, Presbytery in the rigid sense thereof, that is, that all power may be in the Ministers hands, and the Magistrates engaged to put their Orders and Edicts▪ wills and pleasures into execution, one while pleading for and pressing the setting up the government of Christ in the hearts of men, minding men to be zealous for the great things of the Gospel, faith and repentance, and love amongst brethren, and not thus to contend so strenuously for the mint and cumin, Discipline and Government, &c. Another while calling with might & main for Reformation, Reformation, putting the Crown upon the head of Christ, and the sceptre into his hands, pleading for the government of Jesus Christ, that is, the exalting of themselves above their brethren.  
Thirdly, our jealousy that Zion college is still that root of bitterness that fills our pulpits with such bitter clusters from day to day, is further strengthened by this, that we do observe those Ministers which before they came to the city, before they walked in the counsel of Zion college, stood in their ways, and sa●● in their seats, before their souls did enter into their secrets, they were men of calm, quiet, meek, sweet and precious spirits; but as we have heard of some kind of worms, if brought into some air, are thereby turned into Serpents, so these very men once admitted into the assembly of Zion college, are very commonly turned into most venomous, serpentine and bitter spirits, changing their very genius and candid nature and disposition, to the very amazement and admiration of those that knew them, differing as much from their former customs and behaviour (as Nabuchadnezzar did when he lost the nature and noble principles of a man of honour and greatness, and had in the room of it the nature of a wild beast, whose nails grew like talons, which he improved doubtless in procuring and devouring his prey) we could give instances in several men of our own knowledge, who are no more like the men that formerly they were, than Hazael when he did set the strong holds of Israel on fire, destroyed their young men with the sword, dashed children's brains against the stones, and ripped up womens' bellies great with child, was like himself when he said unto the Prophet who told him he should commit these cruelties, Is thy servant a dog that be should do these things?  
Fourthly and lastly, another ground of our jealousy that Zion college is still the womb of all these illegitimate and unchristian, peevish, froward, perverse and bitter passages that we meet withal in pulpit from morning to morning, and from day to day, from the lips of Zion college men, is the changing of their countenance towards some of their members, that at last recover themselves from out of that snare of death, a froward heart and a perverse tongue against their brethren. When any Minister sits among them observing their order, and feeling their spirits, but cannot approve of their bitter proceedings against their dissenting brethren, or if any (formerly overtaken with the guilded species of their zeal for God and Jesus Christ, a reformation of ordinances, &c. that joined with them) upon a due and experimental perception of their deceitful guiles, and crafty wiles, promoting little more than their own interest under the glorious pretence of a blessed reformation, who cannot act in pulpit according to the [supposed] resolves of Zion Assembly; what an ill aspect is cast upon him by the rest of his brethren? how are their countenances changed, and the form of their visages altered towards him? Nay, if he shall publicly, especially at Paul's, before the Magistrates of the City, preach for moderation, peace, gentleness, goodness, forbearance, & a good accommodation between dissenting brethren how is he maligned, and looked upon as an apostate, a man that hath lost his first love, because he cannot say a confederacy with them in their present practices: all which considered, gives us just cause to suspect at least, if not to conclude, that Zion college is London's, nay England's distemper: for do we not perceive that this great Wheel sets the city and country in motion; is not this the method (as the Apostle speaks of lust when it is conceived bringeth forth sin, and sin when it is perfected, bringeth forth death) even so I do not selfe-love, and self-interest, honour and greatness, fomented, promoted and begotten in one another by conjunction of counsels and debates in Zion college, conceive sinful resolution, to engage & tamper privately with chief Citizens in public places, as common-council men, &c. and publicly in Pulpit and press, stirring up the people, by all possible means, under the pretence of the glory of God, a blessed reformation, the keeping of the covenant, the suppression of error, blasphemy, heresy, &c. to set us all together by the ears, fighting to set up the interest of the Clergy under the colour of a new form of government.  
Secondly, how often have conception● of theirs brought forth sin, we mean sinful practices suitable thereunto, were not the city Remonstrance, the solemn Engagement promoted in the city, the forcing of the House by the rude multitude, the endeavours to raise up a new war, the delinquency of the Aldermen and other Citizens about that business, the fears of troubles and wars that are now upon us, &c. were not all these birds hatched at Zion college? Truly they give us just cause to suspect it: for who pleads more for the City-Remonstrance than the members thereof? which of them declaimes against that rebellious force made upon the House? We hear enough of rebellion fixed elsewhere, though all their logic cannot make it good? Who promoted the raising up of a new war? Did not they read a Declaration in the Churches to little less purpose, when the Army was coming towards the city? Did not these men in their several places (at least divers of them) stir up the people to withstand the Army, and to this day declaim against the city for not standing up at that time, but gave in, and would not stand to the cause of God, as they are pleased to call it, complaining ever since in their prayers, that the city is become desolate, she that was great among the nations, and a Princess among the provinces, is now become solitary and tributary, upbraiding them for their heartlessness in declining their zeal for God in the day of trial; do not several of them publicly and privately upon all occasions, gird at the Parliament for their imprisoning the citizens, and represent their cause to be no delinquency, but keeping their covenant. And for our present fears of a new war (which God divert) may we not justly fear, (if not Zion college, yet) that Zion college▪ men do what in them lies to promote the same, some of them not sticking to say, we shall never have Presbytery settled until our brethren of Scotland come into the ki●gdome to settle it. 
March 30. 1648.  And Mr. Cawton even in pulpit, Lord (said he) put it into the hearts of our brethren of Scotland to settle Reformation in their own kingdom, and in this also, and quash all those that shall rise up against them. And so Mr. Jenkin, that Metropolitan-like Mr Jenkin of Christ church, praying for Scotland, praising God for the good which this kingdom hath received by them, used these words; we thank thee for any hopes thou hast given us to make them further instrumental for the advance of thy truth amongstus, LORD BLOW UP THOSE SPARKS INTO A FLAME. What can these words imply (considering the time when they were spoken, viz. the fifth of April 1648. when there was a common jealousy and fear of a breach between the two kingdoms) but to kindle and heighten divisions between the two Nations?  
Thirdly, as these men's lusts have conceived and brought forth sin, so these sins among others, without the mighty and merciful hand of heaven interposing, will bring forth ruin, destruction and death unto us. How near unto ruin were we but as yesterday through these men's means, when a new army was endeavoured to be raised, sing the advance of the Army towards the city? How did these men encourage and stir up the city hereunto, which if once had been begun, might have concluded in the ruins, and heaps, and ashes of the city, and have caused the generations to come to call them cursed that provoked her● unto. And as the influence of Zion college doth thus work in the city; so who seeth not how this great wheel causeth the motions of the several parts of the kingdom in the same circle? Is not that the centre, and are not the eyes of the Ministers of the countries round about fixed upon it, and are not their motions spi●ited and enlivened from hence? as these act, they act; if these stand still, they stand still; if these set out any thing in point of dislike of the Parliaments proceedings, that they do not act vigorously in suppressing those which perhaps are more righteous than themselves, you shall have the Ministers of Lancashire, Essex, Suffolk, &c. to appear in the same colours; if these set forth that which they call a testimony to the truth of Jesus, and against error, heresy, blasphemy, &c. though they tender unto us no argument for the truth of Jesus, nor against any error, heresy, blasphemy, &c. they will set forth a testimony to their testimony, &c. And we presume their country preaching is like to these men's ●itie-preaching, and so Zion college, or Zion college-men (for the court is not always kept in one place) endeavours to steer about the whole Kingdom. 
☞  It is no pleasure unto us to be engaged in this displeasing subject, and long it hath been before we would be provoked hereunto, hoping that these men would at last have recovered themselves out of this snare of death, viz. railing accusations, bitter speeches, and perverse language against their brethren; that they would at last have seen that their town shall not be built with blood, 
H●b 2. 12, 13.  nor their city established by iniquity, that it is of the Lord that they have laboured in the very fire a great while about the same, and wearied themselves with vanity: for alas, the sun is too much up, and the earth is too much filled with the knowledge of the Lord, then that thus we should be charmed into a mere footstool unto the throne of the Clergy: and most confident we are, that the prophet's imprecation will ever light upon all attempts of this nature, viz a barren womb and dry breasts; and therefore (waving our further complaints) we shall address ourselves in the most earnest requests of our souls unto these men.  

Reverend Sirs,  
THe long observation of your general proceedings, your pulpit-work from day to day, your diligent improving of all your interest to advance yourselves, suppress your brethren, directs our thoughts and troubled spirits in the sad tender of our woeful complaints, unto yourselves; Are you the Ministers of Christ? Why are you then the fomenters of trouble? Did he come to settle the world in peace, and do not you disturb the peace of the world? Your Master's work and design in the earth was to bring glory to God in the highest, by settling on the earth peace, and good will towards men; but is this your practice? Your Lord was humble in mind, lowly in heart, courteous in his ways, meek in his words, of a lovely, kind, and affable deportment towards all men, filling the earth with righteousness and peace; do you act according to this pa●erne? His kingdom was not of this wor●d, neither did He seek for great things here; Is i● thus with you? he went about doing good, healing the sick, curing the lame, the blind, the deaf, the dumb, making glad the most miserable in the earth; are you like Him? Is this to walk as you have Christ for an example, to stir up brethren against brethren, and neighbour against neighbour? to revile Parliament, Army, Magistrates, Ministers, all sorts whatsoever, that cannot come up to the full length of your desires and judgements. Your sovereign Lord gave unto the sons of men beauty for ashes; but you baldness for beauty; He the garment of praise for the spirit of heaviness, you sad the hearts of those whom God hath not made sad: He took away sack cloth, and girded men with joy and gladness, you endeavour to take away joy and gladness, and gird them with sackcloth: He preached peace in the earth, you stir up trouble: He sild men with principles of love, you with principles of wrath. Is it not thus with you? If not, what means your daily invectives, your rigid, harsh, and bitter speeches morning after morning? Your Lord did bear with the weak, support the feeble, instruct, teach, direct, not inveigh, declaim, revile. We know your objectione.  
Object. Did not John call the Pharisees and the Sadduces generation of vipers, Moses the Israelites Rebels, Jesus the Scribes Hypocrites? Paul Elimas the child of the devil; why then may not Mr. Cawton call the Army, and Independents a generation of vipers, Mr. Jenkin, an Army of Rebels, &c.  
Reply. First, can Mr. Cawton, Mr. Jenkin, &c. plead that authority as Christ, John, Paul could? Can these say, We came down from the bosom of the Father, as Christ did? That which we have heard, which we have seen with our eyes, &c. declare we unto you, as John did? that which we have received from the Lord, we have delivered unto you, as Paul did? Can they plead the infallibility of the Spirit, as these could? if so, let them evince it unto us: for if other men as godly, as learned, as wise, every way as good as themselves, pleading the same authority, the same commission, &c. declare to us in the name of God, of Jesus Christ, as speaking by the Spirit things contrary unto these men's sayings, which of these shall we believe? Is Christ divided? Nay, is Christ against himself? Did he command Peter and the rest of the Apostles, to feed his sheep, and Mr Cawton, Mr. Jenkin, &c. to worry his sheep? Did he command his Apostles to preach peace, and Mr Cauton and Mr. Jenkin, &c. to propagate war in the earth? must others provoke one another to love, and may M. Cauton, M. Jenkin, etc provoke one another to revile, to abuse, to slander one another? Must the Apostles and Disciples of Christ do good to them that hate them, pray for them that persecute them, and may Mr. Cauton, & Mr. Jenkin, &c. hate them that love them, persecute them that pray for them? Must others of the Disciples of Christ render good for evil, and may Mr Cawton, Mr. Jenkin, etc render evil for good, rail against the Army and Parliament, calling the one Rebels, the other covenant breakers, for all the good they have received by the courage of the one, and the counsels of the other? Was it evil in Canterbury, Wren, and others of the Prelacy, to persecute their brethren for non conformity to episcopacy; and is it commendable for Mr Cauton, Mr. Jenkin, &c. to do the same things for nonconformity to Presbytery? Was it a sin in them to abuse, rail against, and revile their bre●hren, calling them heretics, Schismatickes, Sectaries, &c. and is it a virtue in Mr. Cawton, Mr. Jenkin, &c. to do the same? is this to follow the truth in love, to bear one another's burdens, to restore one another fallen with the spirit of meekness, to be kindly affectioned one towards another with brotherly love, in honour preferring one another? is this to walk in love? is this to cause your faith in Christ Jesus, and your love (not to some of your own judgement but) to all the Saints to be heard abroad in the world? is this to be ROOTED and GROUNDED in love? are these like the treatings of God with you? were they not his soft words which broke the bones of your stubbornness against him in your unregenerate state? And as you are ambassadors for Christ, is it not your duty to BESEECH in Christ's stead, and to PRAY men to be reconciled unto God?  
Object. 
Titus 1. 13.  we have often heard your apology; Rebuke them sharply or cuttingly, that they may be sound in the Faith.  
Will you be pleased to receive a Reply: Are you commanded to reprove cuttingly, and not to convince clearly? are you always to inveigh, and never to instruct? doth not the Apostle in the very same Chapter, and upon the very same occasion, command the Bishop or PRESBYTER, to be able by sound doctrine; first, to exhort and convince gainsayers, and so to stop their mouths by arguments and reasonings; and after, if that will not serve turn, to rebuke them cuttingly, that they may be sound in the faith? And have you yet taken this course with your dissenting brethren? if you have, refer us to your pains of this nature, surely your brethren will presently either yield unto you, or give you good reason for the contrary.  
Secondly, the Apostle commands, to rebuke them sharply, but WHOM must they rebuke sharply or cuttingly? their brethren, acknowledged to be holy, learned, useful in the Church and commonwealth, on●ly differing in judgement about government and discipline; as for matters doctrinal, no more differing from the Presbyterians, than the Presbyterians differ among themselves; are these the men that must be reproved or rebuked sharply? Surely the Apostle gives no such instruction unto Titus concerning such men, but the unruly, vain talkers, deceivers, they of the Circumcision, who subver● whole houses (much more Cities and countries) teaching that which they ought not for filthy lucre's s●ke, liars, evil beasts, slow bellies, these are to be rebuked cuttingly; and ma● not this as truly be charged upon some Presby●erians, as upon some Independents, and may not as clear an account hereof be rendered as well by the one as by the other, but when shall this striving for mastery between them both have an end?  
Thirdly, rebuke them sharply or cuttingly, not slanderously, uncivilly, charging them falsely and scandalously with rebellion, as Mr. Cawton hath charged the Army, and Covenant-breaking, as Mr. Jenkin hath charged the Parliament, &c. You have yet another covering for this nakedness, which you steal away from the divine Wardrobe the holy Scriptures, which serves you no more to that purpose, than Ionas Gourd did to cover him in his pettish mood, and that is the saying of our Lord:  
Object. 
Mat. 10. 34.  I came not to send peace but a sword, for I am come to set a m●● at variance against his father, and the daughter against the mother, and the daughter in law against the mother in law, &c. and the like in the 12 Ia●k. 51. I am come to send fire on earth, &c.  
Reply 1. How often have you taught us that these are the accidental, not the natural products of Christ's coming into the world? was not the proper end of his coming to furnish his Ministers with the subject matter of their Commission, viz. a message of peace, that they may say to every country, every city, every man, peace be to this country, this city, this man, if they know not, or mind not, or acknowledge not the things that belong unto their peace; if they will not receive a message of peace, but stand it out to the utmost against God, their blood is upon their own heads; have not you often told us thus?  
Secondly, Did Christ come into the world, to put a sword into the hands of his converted ones, to kill and destroy the unconverted, or the contrary? Did he come into the world to make wolves or sheep, leopards or ●ambs, vultures or doves, that believers should destroy or save men from destruction?  
Thirdly, Did Christ come into the world to send a sword among brethren, that they may be digging one another's bowels, cutting one another's throats, bite, devour, and consume one another? what miserable Text-men are these to take the mind and meaning of Satan, and fasten it upon the words of God? may not truth justly complain of these men, as David in the like case, they wrest or torture my words daily, intending to do me mischief? doth not the Apostle bid us mark such which cause divisions, and tells us that such, how ever they pretend, serve not our Lord Jesus, but their own bellies, and by good words and fair speeches, deceive the hearts of the simple? and is not the consent to divide the child, an argument of no natural relation to the child, the trick of a strange woman, and not of a natural mother? We meet yet with your main Objection, with which you always flourish, as if that like the sword of Saul, or bow of Jonathan, did never return empty: and when that you have spent yourselves by searching up and down the Scriptures for some grounds to justify your unbrotherly proceedings in bitterness against your brethren; fishing night and day, and catching nothing to relieve you in this point, at last you take up the Covenant, the solemn League and Covenant, that blessed Covenant, and make such a noise with the word Coven●r, as if no man could pronounce it but yourselves; you manage this after such a manner, as that if the word of God cannot help you, yet the Covenant will; if principles of civility, morality, will not help you, the Covenant will; if Orders, Votes, and Ordinances of Parliament cannot help you, yet the Covenant will; as if the Covenant did say unto you, as Peter did unto Christ, Though all forsake you, though Scripture, and reason, and argument, and principles of common honesty forsake you, yet will not I; but alas, if you will but a little throughly examine the Covenant, with a very few Queries, as the maid examined Peter, the Covenant itself will be ready to protest that how ever it might be indeed with some of the thoughts of those that did promote the Covenant at the beginning, yet in true construction and intent, it never knew any such meanings as you are pleased to put upon it; but if truly and throughly examined, it will prove as B●alam did unto Balack, though it was sent for out of Scotland, with a design of some, it seems to curse Israel, yet it will not curse them but bless them altogether; for what can you find in this Covenant, either feeding or justifying that spirit of bitterness, wherewith you are possessed against your brethren; is there any one word, jod, or tittle of Presbytery in any Article, line or letter of the Covenant? Is there any one word that looks towards such a thing, as a rigid, fierce, biting, devouring, persecuting Presbytery? All that possibly you can plead for out of the Covenant to your purpose, is it not contained in the first Article? and what is that?  
With hands lifted up to the m●st high God, we do swear, that we shall sincerely, really, and constantly through the grace of God, endeavour in our severali places and callings, the preservation of the Reformed Religion in the Church of Scotland, in Doctrine, Worship, Discipline and Government, against us common enemies, the reform●tion of our Religion in the kingdoms of England and Ireland, in Doctrine, Worship, Discipline, and Government, according to the Word of God, and the example of the best reformed Churches; and shall endeavour to bring the Churches of God in the three kingdoms, to the nearest conjunction and uniformity, in Religion, Confession of faith, form of Church government, Directory for worship and catechising, that we and our posterity after us, may as brethren live in faith and love, and the Lord may delight to d●ell in the midst of us.  
First, What is here for Presbytery? especially a vexatious Presbytery? a briery, thorny, persecuting Presbytery? We have engaged ourselves for the preservation of the Reformed Religion in the Church of Scotland, in Doctrine, Worship, Discipline, and government, doth that justify your railing against your brethren, and your charging the Parliament with Covenant-breaking, as Mr. Cawton, and that peremptory Mr. Jenkins have done in express terms? What an affront is this upon our brethren of Scotland, as if the Doctrine, Worship, Discipline, and Government of our brethren of Scotland, were constituted, framed, and calculated for the Meridian of wild beasts of the Desert, for Gim and Ogim, owls and satyrs, dragons and vultures, that live and prey upon their fellow-creatures, and not for the sons of Zion who are the children of peace? Do you represent the Doctrine, Worship, Discipline, and Government of our brethren of Scotland, in such horrid black and bloody colours, as such a taking object unto the sons of England, if the Cannons, and Laws, Edicts, and Orders, Statutes and Ordinances of the Doctrine, Worship, Discipline and Government of the Church of Scotland, enjoins to rail and rage, slander and abuse Magistrates or Ministers, Parliament or people, that will not act according to the fiery fierce and furious motions, of peevish, froward, and angry spirits, such Doctrine, Worship, Discipline and Government, doth more become the American Pequids, Cannibals, or Men eaters in New-England, than those that have heard of a Gospel of peace, or the least sound of that sweet commandment of Jesus Christ our liege Lord, who hath said; This is my commandment that ye love one another.  
Secondly, Are not Presbyterians by this Covenant as well bound to harken to the counsels of their dissenting brethren, as their dissenting brethren to harken to their counsels? and is not Scotland as well engaged to listen to the advice of England, as England to Scotland? For are not all of them to make THE WORD OF GOD, AND THE EXAMPLE OF THE BEST REFORMED church's (whose walking must be judged by their conformity to the Word of God) the golden Standard to measure them by?  
Thirdly, who must judge and determine the meaning of the Covenant? Presbytery is not in the letter of the covenant, and we hope (though we do not in the least implead a holy, godly, peaceful and pious Presbytery, but do wait and hope for the establishment of it in all our Congregations in the kingdom) that such a Presbytery as seems now to be contended for, will never be found to be the meaning of those that imposed the covenant. Shall the Parliament of England enjoin a Covenant upon the people, and Zion college in London give, nay command or conjure such a meaning into it as was never intended; what is this but to put Zion college above the Parliament of England? The Parliament of England commands the kingdom to take the Covenant, and Zion college (upon the matter) commands the Parliament to subject themselves unto their interpretation thereof, upon pain of being arraigned in their Pulpits for Covenant-breakers, forsakers of their first love, yea and of vilifying, scorning and abusing them in the eyes of the people, stirring up a spirit of contempt in the people against them, as many of you have done from day to day.  
Fourthly, what is such an interpretation of the covenant, but a mere profaning of the covenant itself? Does the covenant oblige us to rail and rage, revile and abuse men that are holy, learned, godly, peaceable, useful in Church and commonwealth, to brand them with the odious names of heretics, Separatists, schismatics, &c. who cannot subject themselves (we say not to the covenant, for they took it, yea defended the taking of it; yea, stirred up their brethren to take it in its true, proper, natural, genuine, and literal meaning of it) but unto such a sense, meaning, and interpretation as will serve only to drive on the designs of the faction of Zion college: for most confident we are, there is at this day no faction in the kingdom more dangerous and obnoxious unto the peace, prosperity, and welfare of the Parliament, Army, and consequently whole kingdom, THAN Zion college IS. What greater dishonour, indignity and scorn, can be put upon the SO●EMNE LEAGUE AND COVENANT, than to justify not only those bitter, cruel, unbrotherly, unchristian, nay unnatural invectives each against other; but rebellion, treason, mutini●s, insurrections against the Parliament and Army, the raising up of new wars to the utter ruin of the whole kingdom; as the sense and meaning of the solemn League and Covenant: and do not many of you in your prayers and Sermons justify the proceedings of those members that fled beyond seas from the justice of the Parliament, and the prisoners in the Tower committed thither by Parliaments order for such misdemeanours, in pleading their cause with God, as men persecuted, imprisoned, for nothing but keeping their solemn League and Covenant, professing for yourselves and others, that you own their cause; so deluding and captivating the judgement● and consciences of many of your hearers (as you did (some at least) of those said prisoners, who doubtless in the simplicity of their hearts were charmed into that delinquency through your devout chantings) under the colour of zeal for the glory of God, a blessed ref●rmation, and we know not what, as that they are ready upon all 〈◊〉, to side with any mu●inous insurrections against the Parliament and Army; what is this but to abuse and profane the innocent Covenant, which intended union, peace, love, and goodness amongst brethren, and the banding them together as one man against the common enemy. Doubtless the true natural soul and spirit of the Covenant, was Union, and not division amongst brethren: But when men force that soul out of the Covenant (we mean that meaning of the covenant which is natural) and possess it with a contrary spirit or meaning, though it pretends zeal for God, and a blessed reformation, &c. yet this is to represent the covenant like Samuel's body without his natural soul, possessed with the spirit of Satan, speaking indeed like Samuel, but with a wicked and satanical design; what is this but to make the covenant not like an Angel of God, a messenger of peace and union among brethren, but a very Fury from beneath, furnishing men with firebrands to hurl and throw each against other, to the danger of firing and enflaming the whole kingdom. You complain of contempt of the covenant, that it is looked upon as an almanac out of date, &c. and most confident we are, that no pretenders to the covenant under heaven, have rendered the covenant more vile, base and contemptible, than yourselves have done, by the interpretation, sense & meaning which you have put into it. But the truth is, it is no great marvel that you make the covenant speak what you please for your own designs, since you make (or at least strive to make) the holy Scriptures themselves, whose natural juice is milk and honey, to yield forth gall, yea blood itself.  
Fifthly, who are they which truly and properly break the Covenant? Either those that act contrary to the very letter of it, or those that deny to subject themselves unto that illegitimate and forced interpretation which Zion college men put upon it; surely they are the covenant-breakers who act contrary to the letter and most natural literal and obvious meaning of it: If so, let us examine each Article of the Covenant, and compare it with the practice of Zion college men, and let indifferent men judge who break the Covenant.  
In the first Article we swear, with hands lifted up to the most high God, to endeavour in our several places and callings, the preservation of the reformed Religion in the Church of Scotland in Doctrine, Worship, Discipline, and Government, AGAINST OUR COMMON ENEMIES, &c. THAT WE AND OUR POSTERITY AFTER US, MAY AS BRETHREN LIVE IN FAITH AND LOVE, AND THE LORD MAY DELIGHT TO DWELL IN THE midst OF US. He●e are two things which are to steer us in our endeavours to preserve the reformed Religion in the Church of Scotland, in Doctrine, Worship, Discipline and Government. First, our endeavours must be against our common enemies. Secondly, our endeavours must be so ordered, that we and our posterity may as brethren live in faith and love, and the Lord may delight to dwell in the midst of us: it so, they that do join with the common enemy, they that divide brethren each from other, hindering brethren's living together as brethren in faith and low, do break the covenant in the express letter of it; but who they are that join with the common enemy, that divide between brethren, that obstruct their living together in faith and love, and so provoke the eye of jealousy, that the Lord delight not to dwell amongst us, i●evident to all the world, & almost the complaint of all disengaged men. Take but one instance from one of them, I had rather (said he) that the great Turk should come and enslave this kingdom unto his tyranny, and that I should be a slave among the rest of the kingdom, than that there should be a toleration of I dependants. He cannot but suppose, that if the great Turk was Lord Paramount in this kingdom, that he would establish his Religion amongst us: 〈◊〉 who is he that breaks the Covenant? he that shall profess he cannot in conscience subject unto such or such external discipline, being very doub●●ull and disputable whether it be agreeable to God's word or no, though otherwise he be acknowledged to be holy, learned, useful in Church and commonwealth; or he that shall profess his desire rather that the great Turk, and by consequence, the Religion of the Turks should rule over us, than a toleration should be allowed to such a man; considering withal, that there is no Article, word or syllable in the covenant engaging against the toleration of such a man; and the very letter of the covenant binds us unto such endeavours for uniformity that brethren may live together as brethren in faith and love, that the Lord may delight to dwell in the midst of them. We know it will be replied, that we are tied in the very letter of the covenant, unto unity and uniformity in the three kingdoms, which is inconsistent with a toleration of Independents, or any other way whatsoever that is against the received way of the authority of the kingdoms▪ and therefore an absolute breach of covenant, which we must not commit upon any terms, better the great Turk should come in, and we suffer for our faithfulness to Jesus Christ, holding fast the profession of our faith under his tyranny, than be actual breakers of our covenant by such a toleration. We answer,  
First, if we had promised absolutely to be uniform in the three Kingdoms, except we had attained to a most certain infallible knowledge of the mind of God herein, we had sinned by such an engagement; for we had sworn to we know not what, and so had-sinn●d against the law of Covenant-making, which is to swear in righteousness and judgement, and by consequence were not bound to keep such a covenant, every man being bound to forsake, and not to continue in a sinful engagement.  
Secondly, ABSOLUTE uniformity in Doctrine, Worship, Discipline and Government in the three kingdoms, is not our covenant, but our ENDEAVOURS after such an uniformity is our-covenant; and doubtless we are all bound by all just ways in our several places and callings to endeavour the same.  
Thirdly, our Covenant hath tied us to order, manage, & frame our endeavours so, as that brethren may live together in faith and love: all other endeavours directly hindering this blessed issue, is against the express letter of the covenant.  
Fourthly, that not an absolute uniformity, but a Christian, loving and bortherly endeavour was (not only the express letter, but also) the intent of the covenant, appears both by the persons that made the covenant, whom we all know not perfectly agreed at that time about a certain way of Church-government, calling the Assembly of Divines to consult withal about it, as also by their several Declarations since that time; and also by the persons that did promote the covenant, and took the covenant, being men known to be of another judgement and practice at that time, and so continue unto this day, than the now received way of the Nation: so that in the mean while we cannot but take notice what a sad case, a miserable and intolerable CASE this is, that we should desire rather slavery under turcism, than though enjoying our own judgement in our own persons, yet the permitting our brethren to enjoy themselves, though not disturbing our peace and wolfare in the least kind.  
In the second Article, we swear that we shall endeavour without respect of persons, the extirpation of Popery, Prelacy, that is, church-government by archbishops, Bishops, &c. and all other ecclesiastical Officers, depending in that Hierareby, superstition, heresy, schism, profaneness, and what soever shall be found contrary to sound doctrine, and the power of godliness, lest we partake of other men's sins, and thereby be in danger to receive of their plagues, and that the Lord may be one, and his Name one in the three kingdoms.  
As for this Article of the Covenant, it is the jealousy of a great many, that the very authority and jurisdiction of Zion college itself is a branch sprung out from the root of Prelacy, and until their patent be showed, and it clearly appears in the contrary, we shall still conceive so, and the truth is that branch yields such 〈◊〉 as if it did still grow upon that old stock, and was not removed thence, their words and ways being as like the Bishops as one egg is like another: did the Prelates endeavour to get power into their hands, to suppress their brethren, so do the Zion college-men? did the Prelate● debase, abuse, and vilify those that would not stoop unto their humours, so do these? did the Prelates rail against their Non-conformists, calling them heretics, schismatickes, separatists, sectaries, so do these? did the Prelates make divisions, disturbances, and distractions in the commonwealth; so do these? did the Prelates vex and g●●d, even Lords, Knights, Esquires, Justice●, Gentlemen, that did not humour them, subject themselves unto them, help up their glory; so do these, even the Parliament, Army, people, all that will not submit unto them; so that as the maid said unto Peter, Surely thou wert with him (speaking of Christ) thy very speech bewrayeth thee; so may we guess shrewdly of these men's relation unto Prelacy, their very speech, ways, practices, bewraye● them, and we believe so ingeniously of them, that they dare not curse and swear the contrary, as not depending on that Hierarchy: as for our endeavours to root out superstition, heresy, schism, and profaneness, we can expect little success from the methods and ways of these men to that purpose, if they root out SUPERSTITION (upon supposition that they are a branch of Epis●opacy) they must root out themselves; as for heresy, they talk much of it, but never informs us what it is, except it be what they please to call so; and most confident we are, that the truth itself (as Christ crucified among thieves) is branded with error and heresy; and many of themselves disagreeing among themselves (as they did about the crucifying of Christ) some saying, we see no reason or cause at all why such an opinion should be numbered and dealt withal as an error or heresy: others intimating, that these might have escaped had they not appealed unto the judgement and learning of such and such anti-highPresbyterians for their vindication; but the truth is, most of them like the common people, without debate, examination, and consideration, cry out, Away with them, away with them, and subscribes presently for the suppression with club-law (as the Jews dealt with Christ) of many of the truths of God, under the notion of errors and heresies: as for schism, most confident we are, that they make more schismatics and schisms, rents, and divisions in Church and commonwealth, than any others whatsoever; driving men from them as not being able always to bear bitter clamorous invectives, instead of the sweet and precious Word of life: for profaneness, and whatsoever shall be found contrary to sound doctrine, and the power of godliness, some of these men rather support than suppress the same; is it not profaneness, contrary to sound doctrine, and the power of godliness, to revile the only visible authority of the kingdom the Parliament, as Covenant breakers, as Mr. Cawton, and that Mr. Jenkins, and others? What can men say to such expressions as these (and that in prayer, which dictates more plainly the true frame of heart, than at another time) Lord we have a Parliament, such an one as it is, we do not know whether it be a Parliament or no; if it be a Parliament, Lord deliver us by a Parliament, if it be not a Parliament, Lord deliver us from a Parliament: A man would think that such a piece of nonsensical invectives could not be found in the lips of a man of learning and goodness, but it is an intolerable and unsufferable CASE, not to be endured by ingenious men. Again, is it not profaneness, to abuse the Army (who have made themselves walls and bulwarks unto them, ready upon all occasions to interpose between them and ruin and destruction, by whose courage, valour, and faithfulness, these men live and enjoy themselves) calling them, a rebellious Army, a viperous brood, a generation of vipers, as that rhetorical Mr. Cawton, An Army of rebels, as that conceited Mr. Jenkins, An Oppressing Army, as Mr. Ash did; if this be not contrary to sound doctrine, and the power of godliness with Zion college-men, most confident we are, it is so reputed amongst others that never pretended to such exactness as they do; and how the Lord can be one and his Name one in any one of the kingdoms, much less in the three kingdoms, while these things are practised, we cannot conceive?  
In the third Article we swear, that we shall with the same sincerity, reality, and constancy in our several vocations, endeavour with our estates and lives, mutually to preserve the rights and privileges of the Parliament, and the liberties of the kingdoms, and to preserve and defend the King's majesty's person● and authority in the preservation and defence of the true Religion, and liberties of the kingdoms, &c.  
As for this Article of the Covenant, if to vilify the Parliament in the face of the people, if to charge them with Covenant-breaking, as Mr. Cawton and Mr. Jenkins have done, if to lay our evils, miseries, errors, schisms, heresies, blasphemies of the times at the Parliaments doors, as Mr. Witham did, if to gird and fling and fly out against them from day to day, at Mr. Case doth, if to represent the Parliaments proceedings against Delinquents, as punishing men for keeping Covenant, as many of them do; if these things are to preserve the rights and privileges of Parliament, &c. then do these keep their Covenant, yea at a higher rate of excellency than other men do; but if to do these is absolutely to break the Covenant, then are these as palpable Covenant-breakers, as any are in the kingdom.  
In the fourth Article of the Covenant, we swear to endeavour the discovery of incondiaries, malignants, evil instruments, by hindering reformation of Religion, dividing the King from his people, or one of his kingdoms from another, or making any faction or parties among the people, contrary to his League and Covenant, that they may be brought to public trial, and receive condign punishment, as the degree of their offences shall require or deserve, &c.  
Whether any of these Zion college-men were so far from discovering incendiaries, malignants, and 〈◊〉 instruments, as that some of them did encourage that rebellious force upon the Houses of Parliament, is not only known unto their own Consciences, but unto some others, and most notorious it is how careful some of them have been to dis●● incendiaries, malignants, and evil instruments, by their animating and stirring up a party against the Army when they came to the city, by their daily invectives against Parliament and Army, by their kin●ling and e●flaming men's spirits each against others, declaiming against moderation; and those Ministers and others that shall engage for Christian forbearance and meeknest: towards dissenting breth●en, if their d●ssenting brethren should have been found in such de●●uct●ve ●wayes against M●gistracy and Authority, if any of that party and their servants had been found in one insurrection after another, with their sword●, pistols, and other Arm● & in professed opposition to the Parliament and M●gistracy of the Kingdom● and city, as these have been, how would Zion college-men have beaten▪ the ear● of their hearers with it? how would they have cried out in their Pulpits, This is a second Mu●sier, these are your secta●ies, your Anabaptists, y●●ur Independents; these are they that we often forewarned you of▪ and told you how they desp●sed Magistracy and Government; the noise of Munster, Munster, Munster, would have so filled the pulpit● and presses, that we should have heard little else from them; but we hop● their mouths are for ever stopped from their Munster clamours again, howsoever they have furnished men with a sufficient reply to them for time to come about that business.  
In the fifth Article of the Covenant, we swear that each one of us according to our place and interest, endeavour that England and Scotland may remain conjoined in a firm peace and union to all p●steritie, etc▪.  
Whether these men observe this Article, we leave to the judgement of those that observe the many expressions that fall from their lips from day to day, asserting that the presbytery will never be settled in this kingdom, until the Scots come to settle it here; especially those passages from Mr. Jenkins, spoken at that very time (as hath been said) when jealousies and fears were raised in men's hearts of a breach between the two Nations; Lord we thank thee for any hopes thou hast given to make-them (speaking of the Scots) further instrumantall for the advance of thy truth amongst us, LORD BLOW up THOSE SPARKS INTO A FLAME: if this be not an Incendiary in the very latter, we know not who is or can be an Incendiary: and so Mr. Cawton praying for the Scots, Lord, give them a heart (said he) to settle a reformation amongst them, and also amongst us, and QVASH ALL THOSE THAT shall RISE up AGAINST THEM TO HINDER THEM. Whether this be a keeping this Article of the Covenant (all things considered) let indifferent men judge.  
In the sixth and last Article we engage to defend all those that entered into this League and Covenant, in the maintenance and pursuance thereof, not suffering ourselves by any means to be divided or withdrawn from this blessed union or conjunction; but that we shall all the days of our lives zealously and constantly continue therein against all opposition, &c. And what we are not able ourselves to suppress, or overcome, we shall reveal and make known, that it may be timely prevented, or rem●ved. All which we shall do as in the sight of God.  
Whether that these men can say, as in the sight of God, that they have kept this Article, that they have zealously and constantly continued in the observati●n of this Covenant, and the main and principal ends thereof, viz. the promotion of the glory of God, by the p●opagation of faith and love among brethren, the uniting all the well-affected party of both kingdoms against the comm●n enemies, the power and interest of the supreme Ju●icatories of both kingdoms, especially the Parliament of England; let the general strain and daily course of their public prayers and Sermons declare, and let heaven and earth judge who they are that are Covenant-breakers, the Parliament of England or Zion college: we scarce ever hear them mention the Parliament of England in p●ayer or Sermon, but with some disparaging reflection upon them, as covenant-breakers, men that build their own houses, but suffering God's House (that is, Zion college) to lie waste, that they have slighted the affairs of Jesus Christ, and reformation and th●refore the kingdom slight and scorn them, not regarding their Orders and Ordinances, when the truth is, these Ministers have put principles into the people, leading them into such contempt of the authority of Parliament. It cannot be denied but the characters of flesh and blood, we mean failings and weakness, have been seen upon them; but it is the property of a Cham to detect his father's nakedness in the face of his brethren; and among their failings, we know none greater than a permission of such daily affronts from the pulpits in the face of the people, as these men offer them without control. It is a very poor and unthankful requital of all that the Parliament hath done for them: hath not the Parliament freed them from the yoke of Episcopacy, Ceremonies, high C●mmission court, cast out others from their places in the city for scandal and malignity, and put them in their room, given them all just encouragements to preach the Word, suffering nothing to disturb them, only hindering them from disturbing their brethren, as holy, harmless, useful, faithful, as themselves: and yet as Haman in the like case, they cry out, All this is nothing so long as Mordec●i sits in the gate, and will not, dare not, cannot in conscience bow unto them, submit unto their yoke and bondage. And hence it is that they are thus complaining of that people whose laws are contrary unto them, seeming to resolve to shake the very foundations of the kingdom, but they will ro●t them up. It is true, they charge them with many grievous and bitter things; but their proofs are like those that charged Christ, alleging many things, but able to prove nothing against them, and yet represent them so unworthy, as if the very permission of such to live, was the great sin of the Parliament, and that for which God will reckon with them even in blood: these are the heretics, Schismatickes, Sectaries, the non-suppression whereof they cry up to be the cause of the judgements of God upon this land: but did they search the Scriptures with a single eye, they might find other matters to be an indication of God's wrath upon a land, namely, the sins of their Prophets and their Priests, their shepherds, their Watchmen, their Pastors and their Teachers, that bite with their teeth because men put not into their mouths, and he that putteth not into their mouths, they even prepare war against him, Mich. 3. 6. It is not unknown unto themselves, that of all sorts of people in a land and nation the holy Scriptures declare the sins of that sort of men to have constan●ly as chief a hand in pulling down judgements upon the whole people, as any other sort whatsoever; and it is known unto us, that of late the men of that Order, viz. the Prophets and Priests, &c. have venomously bitt●n the Parliament and Army with their teeth and tongues together in respect of their repute and good name; more than any other sort of malignant's wha●soever have publicly done; they frequently complain that we are without government, the case being with us as it was with Israel at that time when there was no King in Israel, every man doing that which was right in his own eyes. Suppose it be thus, who is it of all sorts of men, that take such advantage thereof as these men do? who is it that hath rendered the present government of the Kingdom more contemptible than these men have done, making their government as no government, and then complain that we live without government? what party hath taken more advantage from the want of a severe and strict government, than these men and their party have done? insurrections, rebellions, treasons, murders, and robberies committed by those who have professed themselves abettors of the Presbyterian cause, as in the tumult and riot at Westminster, wh●n the force was committed upon the two Houses of Parliament: and so the late insurrection when the Lord Major himself, the chief governor of the City, was in danger of his life, men bei●g killed and wounded that came to preserve him. Who is it that have cast dirt, reproach and contempt upon the Parliament (the on●ly present visible government) but these very Zion college men? A Parliament that hath broken their covenant, saith Mr. Cawton and Mr. Jenkins, A Parliament at whose doors may be laid all our evils, errors, heresies, blasphemies, saith Mr. Witham A Parliament such an one as it is, saith another scornfully and scandalously, we know not whether it be a Parliament or no, as if he had been chaplain to the Lord Inchequeen, not a city preacher, much less an Assembly man, and one that hath received favour and respects from the Parliament. If we have no government, is it not pity but that we should have a gov●rnment, to suppress such lawless and ungoverned tongues as these are? It is true, they do indeed sometimes talk of a Parliament, and call them by the name of our governors▪ but with such phrases, terms and expressions, with such stings and hips, and lashes at them, such derogatory diminutive and debasing Ephithits, that they seem to do by them as the Jews by Christ, put ind●ed a crown up ●n their heads, but it is a ●own● of thorn●s, inte●ded more to prick and scratch them, than to ho●our th●m: they seem to put indeed a sceptre in their hands, but it is a●eed rather than a sceptre of Gold: they in one breath seem to cry out unto them, Hail Masters, and in another to spit in he●r faces: For let but indifferent men observe their prayers, and still they shall find, that as the Apostle Paul complains of some intending his misery, and to add affliction unto his bonds, that they did indeed preach Christ, but it was out of envy, and not out of love; so these men pray for the Parliament and Army sometimes (though but seldom for the Army) yet they manage their prayers so, as that it easily appears to be rather out of envy to the Parliament and Army, than out of love, adding thereby to the disparagement and dishonour of the Parliament and Army. Hence it is, that when the Parliament is named, we have a remembrance of their covenant breaking, of their declining from, and losing their first love, of their building their own houses, of neglecting the House of God, of their toleration of errors, heresies, blasphemy, &c. And when we hear any mention of the Army, we hear o● their oppressions, rebellions, heresies, blasphemies, as if indeed the Parliament and Army had done us hurt and no good all their days; the truth is, we find the general scope, design, and drift of their preaching and praying, so far as it relates unto the Parliament and Army, and their ●issenting brethren, is to have this threefold rend●ncy therein.  
The diss●lution of the Parliament, the di●banding of the Army, and the utter suppression and ●xtirpation of all those that will not conform unto their government. If it be not thus, what means such bitter invectives against the Parliament, but to fill men's spirits with distaste against their government; what means such passages as these, A Covenant-breaking Parliament, a Back s●iding Parliament, ● Parliament such an one as it is, an heresies and blasphemies tolerating Parliament, a self-seeking Parliament, &c. but to make men weary of them and their government? And hence it is, that we have such a crying out for the King a●ain upon any terms.  
As for the disbanding of the Army, and the utter extirpation of their dissenting breth●en, they are pl●ased in express terms to declare themselves herein. But may we desire these men to suspend their peevish, ●●oward, and distemper●d spirits, and conjure their quietness and silence, and then seriously like th●mselves and men of judgement, ●eason and observation, to weigh the consequences of these things were they accomp●ished as they seem to desire. Supp●se the Parliament was dissolved what can be expected but the most sad and li●mall con●quences to these very men, especially so m●ny of them as hav● ind●●d tender consciences, as would make their ears to tingl●, and their he●ds to h●ng down, and their knees to w●x feeble, and thei● hearts to wither like grass within them; how would heir oppressing ●yants the prelates and others, rise up as young Lions out of their ●●hickets, who have long been without their prey, tearing them and treading them like mire under their feet, until they had made an utter end of them, how would they meet them as Bears robbed of their whelps? how would they be avenged for that blood, contempt, and devastations which have been made upon them? Besides, the miserable havoc that would in all likelihood be made of Religion and religious men throughout the kingdom. How would Superstition, Idolatry, Ceremonies, Altars, Copes, Rochets, Hoods, Surplic●s, Service-Book, Crosses, and other old fooleries, rise up like armed men upon us, without resistance? How would the bondage, slavery, oppression and misery of our poor country fill the ear of all kingdoms round about us? how would a rod of Iron and whip of Scorpions, be ever held over our naked backs? what Armies would be raised up, maintained by us, to keep us under in everlasting bondage and slavery, ourselves and posterity being in a worse condition than in Turkish slavery? How many of our Worthies that did interpose between us and death in the days of our fear and trouble, would lose their lives for their faithfulness to us? how would the kingdom be filled with fatherless and widows, through the executions of the well-affected of the kingdom, for their former adhering to the Parliament? How would profaneness, open blasphemy, oaths, drunkenness, and all kinds of wickedness abound in the midst of us? Can these men with the least shadow or show of reason, suppose the contrary? we want indeed the parts and abilities of these men to set out the woeful intolerable consequences of such a time, then would they curse the day of our divisions and perverseness towards one another; then would they bewail their bitterness and frowardness one towards another; how would our taskmasters insult over us, and our oppressions be multiplied? how would we say of THAT DAY, as Job of the day of his Birth; Let that day perish (wherein this Parliament was dissolved upon the terms we speak of) and that night wherein it was said, it is broken up, let darkness and the shadow of death stain it, let a cloud dwell upon it, let the blackness of the day terrify it; how will your adversaries rise up like a sweeping rain (as Solomon speaks) that will leave no food, taking away your precious things without control? into what kind of bondage (Think you) will you be brought, if you be subdued unto them, of whomsoever a man is overcome, of the same he is brought into bondage, 2 Pet. 2. 19 If we lived under the great Turk, or in the state of Persia, or even in France itself, and did but observe the miserable and slavish bondage of those poor people that are under their tyranny; how would a little of that liberty which we now enjoy, be as a wedge of the gold of Ophir, and as a drop of water would have been to the rich man in hell, could he attain unto it? do not you think, but if the Cavaleerish party get the day (as most certain it is they will, if our divisions do still thus continue) they have their bands and chains and setters already prepared for your hands and feet, and irons that will enter into our souls? are they not animated and acted with the spirit of the fourth Beast spoken of by Daniel, which was unlike all the other, very fearful, whose teeth was of iron, and his nails of brass, which devoured, broke in pieces, and stamped the rest under his feet? Would not their insolent Lordly domineering and tyrannising spirits, sport themselves in their cruelties, and delight to ride over the heads of them that they can get under them? how do they long after the blood of the Parliament, and all those that have stood in the way of their rage and lust, during all these wars? how do they thirst after the blood of all sorts, Presbyterians, Independents, and all others, under any notion whatsoever, more than David did after the waters of the Well of Bethleem? If these men of blood shall carry the day and overcome, to set up their Banners amongst us, shall we not be sold as cheap as sparrows were among the Jews, five or two for a farthing? would not our flesh be as a feast of fat things unto them, and ou● blood as new wine? or if they did spare our lives, would it not be out of an intent to add unto our misery? as that cruel Nero, when any person was under the stroke and dint of his power, desiring that he might be quickly dispatched, was wont to say, Non ita tecum in gratiam redii, that is, he was not so far friends with him, as to give him leave to die. But behold, greater miseries than these are like to overtake us, if these men prevail, if ever we come to be at the allowance of Cavaliers, Atheists, and Papists, for the things of our souls, how shall we be fed with stones instead of bread, and scorpions instead of fishes? those golden pipes, by which heaven and earth are joined together in sweet communion (that is) the pure Ordidances of worship will be cut off from us, and others of lead laid in their stead, Ordinances according to the wills of men, which God will be ready to cast as dung into our faces; do you think that all the rabble of the kingdom, all the Cavaliers, and Atheists of the Land? do you think that the Lord Taffe of Ireland, and the Cavaliers that are gone into the North, that these will settle presbytery? No, no, you must never look to see the goings of God in the Sanctuary again, to see the visions of life and immortality, as you have done, those excellent ravishments and raptures of spirit, those takings up into the third heavens, by seeing him that was greater than Solomon in all his glory, will cease from you, those pure streams of the Gospel will be smeared when you come to drink of them; you must look to have the Gospel turned upside down, and to be made to stand in perfect conjunction with hell, with looseness, wickedness, and profaneness, and in opposition to Heaven, grace, and holiness: What a bitter thing will this be unto us who have been ●ed with honey out of the rock, and with the finest wheat of Heaven; that have had an open and a free trade to Heaven, and have had glorious returns from them day after day, to whom the Ministry of the Gospel, hath been as the wings of the morning, as Chariots of f●●e to carry us as it were up and down in spiritual glory and triumph, between heaven and earth? Oh how will that day be us the shadow of death unto us, wherein we shall exchange our Quails and Mann● from Heaven, for the garlic and onions of Egypt! When we shall hear the Pope and his Hierarchy preached up to the heavens, and Jesus Christ and his Saints preached down to the earth, and made their footstool; when our souls and Consciences shall be compassed about with lies, and the commandments of men inste●d of God's word: how would the Ark of God be taken away, and Dag●n be set up in his room? how will the day of Gospel-dispensations be turned into darkness, and the sun of a godly holy ministry be covered with sack cloth, and the moon turned into blood, and the stars of Heaven lose their light? How would this be as gall, bitterness, and worm wood unto us, that God sent 〈◊〉 Saviours, and would have delivered us, yea and brought us unto the very edge of the Land of Canaan, that we looked into it, and did begin to eat of the very fruits thereof; and we would not be delivered, but return again to the bondage of Pharaob, choosi●g rather to make bricks and pots, to feed upon garlic and onions, than to live as Princes in the enjoyments of the blessed treasures of life and immortality in peace and love one with another.  
Secondly, Consider the miserable consequences of disbanding the Army: is not the Army the walls and bulwarks of the Parliament? if you disband the one, you shall see them that will quickly dissolve the other, and then the miserable consequences of the Parliaments dissolution, would be the same of the Armies disbanding; hath not God been a front guard, and a rearward unto this Army? hath he not made it his battle-axe and weapons of war? hath he not made it like a new sharp thrashing instrument having teeth? hath he not made the mountains plains before these Zerubbabels? hath he not made the mountains to skip like rams, and the little hills like young sheep, before the presence of God in this Army? hath he not risen up against them that have opposed them? hath he not honoured them in the face of the people? and have not you endeavoured to cast reproach and scorn upon them, making them the basest, vilest, most blasphemous, heretical, erroneous, plundering, oppressing Army that ever Marched into the field? have not God's dealings & yours towards this Army been like the contest between Michael and Satan about the body of Moses? hath not God plainly and evidently set himself in direct opposition unto you about this Army, he honouring them, you dishonouring them, he causing a spirit of glory, you a spirit of shame to rest upon them; did not you prophesy bitter things of this Army, if the city would permit them to march through, and did not God make you all deceivers, and false Prophets in the eyes of all men? they marching through the city with weapons in their hands, at such a time when professed resolutions and endeavours were used through your means to raise up an Army to cut their throats, yea, when a spirit of fear and trembling took hold upon their enemies, having all advantages put in their hands to avenge themselves for all the wrongs and injuries that were offered them, and yet did they not march peaceably and quietly throughout the City, not offering the least wrong to man, woman, nor child, to their honour, and your shame?  
Again, what had been the issue of that horrid insurrection, made the ninth & tenth of April, 
1648.  assaulting the Lord Mayor of the city, robbing, killing, and destroying those that opposed them, had not some part of this Army suppressed the same, (the influence of your doctrine so prevailing with men, that not one of many would appear to rescue the governors and Government of the city from the sons of violence) and yet did not these contemptible Army-men put their lives in their hands, and preserved the whole city from the woeful consequences of that rebellious insurrection, yea, when brickbats and stones were cast out of houses, and some of them were shot out of windows; which affronts had they been offered unto some Armies, would have rendered the city in ashes, but they would have had satisfaction, and yet, as if they were men in valour, and children in malice: having rescued the city, departed in peace, blessing and praising God, that he had made them able to render good for evil; and do not all reasonable men clearly perceive, that if Sampson-like you lay your hands upon Parliament and Army, to dissolve the one, and disband the other, you take hold of the pillars of the kingdom, which being removed, you bring all into confusion, ruin and misery, and pull down destruction upon your own heads.  
Thirdly, consider, the most probable, if not certain consequences of the suppression and extirpation of your dissenting brethren, were all your dissenting brethren suppressed, and not one remained, but only yourselves and the prelatical party in the kingdom, do but seriously consider what a through, a blessed, a perfect Reformation you would be like to carry on. Suppose the dissolution of the Parliament, the disbanding of the Army, the destruction, banishment or imprisonment of your dissenting brethren, do not you think that the malignant and prelatical party would not join together with you to set up Presbytery in a pious, pure, strict and godly way? May not we say of such among you, that shall think so, or acteth as if they did think so, as the Prophet Hosea saith, The Prophet is a fool, and the spiritual man is mad. In short, you must both unite and live, or both divide and perish, choose you whether; you may both wriggle and wrestle, contend and contest, weary and worry one another, but the resolve of all must be one of these two, either agree and live, or else strive thus, and fall both together.  
First, consider what faith the one party which the other may not say: You say of the Independent party, These are the troublers of Israel, the hinderers of reformation, the disturbers of our peace, the incendiaries of the times, the Covenant breakers; and they say the like of you, and both of you argue it each against other in the eyes of the world; but were it not better that both of you did join together in joint promotion and joint opposition of such things as were according to your joint opinion, you both profess your hatred of known sin and wickedness, the profaning the Lord's day, drunkenness, swearing, lying, cozening, deceiving, ignorance and looseness; you both profess it your duties to promote the glory of God, the name of Jesus Christ, the fruits of the Spirit, the obedience of faith, the works of repentance, love, meekness, gentleness, patience, brotherly kindness, mercy, bounty: Did both parties join together in the propagation of those things which were according to both your judgements, how quickly would your differences be reconciled, did both parties seek the things of Christ, and each others good? how quickly might you both rejoice each in other, and bless God each for other?  
Secondly, consider the things wherien you agree, and wherein you differ: most confident we are, the difference is more in the heart th●n in the head, more in the affections th●n argument; is the one for the glory of God? so is the other. Is the one for Reformation? so is the other. Is the one for purity of Ordinances? so is the other. Is the one for a holy, pious, peaceable Presbytery? so is the other? Is the one for the suppression of error, heresy, blasphemy, and whatsoever is contrary to sound Doctrine, and the power of godliness? so is the other; only differing about the manner of this suppression, the one affirming it must be done by the Magistrate, by censures, punishments, imprisonments, banishments, &c. the other making a distinction, & granting that some kinds of errors, blasphemies, directly repugnant with the light of nature, the peace and quietness of the Land and Nation, breaking the rules of civility, morality, and common honesty, that the Magistrates may and aught to punish such things; but for those errors and mistakes in matters of religion, which cannot be rectified but by a supernatural illumination, and work of the Spirit; that these are to be suppressed by argument, reasoning, and debates out of the word of truth, as the only means sanctified by God for the pulling down of all such imaginations that exalt themselves against the knowledge of Jesus Christ; nay, in the very argument of Church government, the difference is not so vast & great as seems to be by these unhappy miscarriages towards one another. Are you for a Presbytery, that is, the government of the Church by Pastors, Elders, Helpers? so are they. Are you for the admission of none but godly persons in the eye of charity, into these societies? so are they. Are you for combination of Churches? they are for association. Are you for subordination of one Church to many? they are for a brotherly and Christian reference of one unto more. Are you for an authoritative jurisdiction of some Churches over others? they are for brotherly advice and exhort●tion, and admonition of one Church to another? Are you for excommunication of such Churches as do not reclaim after admonition, exhortation, reprehension, &c. for error, heresy, blasphemy, or evil of doctrine or conversation, though they are not for excommunication of Churches, yet they are for non-communion with Churches in such cases, & c? Why should there be such an irreconcilable distance between one another?  
Thirdly, consider there have ever been greater differences in the Churches of God than these are: you very well know, that among the Churches in the Apostles days, there were differences about Circumcision and keeping the Law of Moses, about the Doctrine of the resurrection, about eating meats offered up to Idols, &c. and the like in after times; and though it be granted that there should be no allowance of any evil whatsoever, yet th●y managed their differences in such a sweet, meek, moderate, and Christian way, as that faith and love, and the unity of the Spirit was still preserved among them; and were they not meet and fit examples unto us upon whom the ends of the world are come?  
Fourthly, what do you complain of whereof you have just cause, and which is not in your power to reclaim?  
First, you complain of your misery, bondage and slavery, of oppressions, sorrows and troubles of the Church: that is, doubtless, of the Church Presbyterian, and no other: What doth ail you? what troubleth you? who doth oppress you? Have you not authority on your side? Have you not all the Church livings in the kingdom? Have you not Declaration upon Declaration, Ordinance upon Ordinance, Order upon Order, for to back you? Is there the least show of oppression, sorrow, or cause of complaint administered unto you, except it be because you are not suffered to oppress, vex and gall your brethren that join not with you? Can you feed upon nothing but blood, yea the blood of your brethren, that though you have every thing else (that only prohibited) you complain of sorrow, slavery, oppression? Is this only your torment, that you cannot procure a Decree against your brethren, whose laws are but a very little differing from yours, that they should be cut off their houses pulled down, their wives and children destroyed as some of your bloody brethren professed even in pulpits (an account whereof shall be rendered upon the next occasion offered?) Is this your slavery and captivity, that you cannot enslave and lead into captivity? Is this to kill you with the sword that you cannot kill your brethren with the sword? Is your brethren● ease your pain, their liberty your restraint, their plenty your penury, their good your evil? May you not have what you will almost of Authority, but will nothing serve you but John Baptists head? Do you plead your authority for a severe domniering rigid Presbytery, from the Presbytery of Jerusalem in the fifteenth of the Acts, for which you find not a syllable in that Chapter? And will you reject one of the main Canons of that Presbytery, Abstain from blood? verse 29. Do you not know that blood-eating shall be the death of Antichrist, which being dissected the Scripture shows that the blood of Saints was found to be the death of the Whore, In her was found the blood of Prophets and of Saints, Revel. 18. 24. Will God give blood for drink to bloody Popery? Hath he given blood unto bloody prelacy in our own kingdom, and will he give milk and honey (think you) to a bloody Presbytery? How long might the Popish government and the prelatical government, yea and the Presbyterian government also live and flourish in the earth, were they not bloody? But is not that true of a bloody government which the Scripture speaks of a bloody man, that it shall not live out half its days? We know your answer▪ and we expect to hear it over and over in Pulpit & press from you day after day, that you are men of peace, and desire not the trouble of any man, much less of Saints, appealing to God that searcheth your hearts, whether you are the men whom we thus represent, and call God to judgebetween you and us, whether it be thus as we have said; that it is God's glory, not any man's ruin, the blood of errors, heresy, blasphemy, profaneness, &c. that you seek after, not the blood of men; the building of God's house, not the pulling down of any men's houses; the setting up of Christ on the Throne, not the casting of any man upon the dunghill; the good of men's souls, and not the hurt of any man's body; yea and happily you will call upon God to do so to you and more also, as your hearts are upright and perfect before him in these particulars. But to reply to these answers.  
First, you may appeal to God that searcheth your hearts; but we are taught by God to appeal to your words and actions to understand your hearts; God can come at your hearts immediately, we come at them by your words and works; your hearts cannot dec●●ve the eye of God searching your hearts: your words and worke●, daily, constantly, deliberately, dispassionatly proceeding from you, can hardly deceive the eyes of man, looking into your hearts through your tongues and hands, what is the meaning of these words, Let these Sectaries, &c. these remnants of Baal be destroyed, with their wives and children, and their houses pulled down, (saith one) let these Sectaries, (these walking dreamers) be cudgled ou● of their dreams, (saith another) a viperous brood, a generation of vipers, croaking Frogs, caterpillars (say others) (an account whereof time may discover) is not the heart the treasure from whence these words flow? God knew your hearts immediately, you know your own hearts by your Consciences (if you have not silenced them) and we come to know your hearts by your words and actions.  
Secondly, whereas you pretend your zeal to be for God's glory, not man's ruin, the destruction of errors, not of men, &c. We answer, that the Pope and the papal persecutors said the same, the Bishops and the prelatical persecutors said the same; why should we believe the Presbyter before either, when his ways are the very self same with the two former? did not the Papists say of the Protestants whom they burned, that they were heretics, sectaries, schismatics, separatists; did not the Prelates say of those whom they persecuted, that they were factious, seditions, heretics, sectaries, schismatics? and do not Presbyterians call those whom they would banish, imprison, whose houses they would pull down, and whose wives and children they would destroy, Independents, sectaries, heretics, schismatics, &c. Their words and sayings, their ways and proceedings being as like the Prelates, as their ways were like their fathers in persecution of whom Christ spoke in Luk. 6. 23.  
Secondly, do you complain, that the ministry is despised? Why do you make your selven despicable? Can sober disengaged men always honour those that leave preaching of Christ (the life of Saints) the propagation of love and goodness among men, and fall upon scandalous clamours against Parliament, Army, Magistrates, Ministers that dissent from you, throwing firebrands out of Pulpits from day to day, making the Pulpits little else but the Trumpets of war, and alarms to battle, heightening divisions, differences, and distempers, that are too high already amongst us.  
Thirdly, do you complain of the increase of sectaries, you multiply them by your carriages towards them? the persecuting Papists made Protestants, the persecuting Prelates made puritans, and the railing Presbyter that sharpens his tongue to utter bitter words, to call men a generation of vipers, a viperous brood, the remnant of Baal, &c. These make Independents, whom you call sectaries.  
Fourthly, do you complain of the growth of errors, do not you cause 〈◊〉 by casting mud and dirt at the root of these bulrushes, i●stead of plucking them up by arguing, reasoning, and debating the same? It is true, about 58 Ministers of London, 84 Ministers of Lancashire, 43 Ministers of Warwick shire, subscribes against error, heresy, blasphemy, but you shall have one sectary in a corner will give it, may be, or pretend at least to give more arguments to maintain his error, than 185 Ministers to maintain the truth in opposition to these errors; you shall have, it may be, one sectary pretend to offer 185 arguments to maintain an error, and to give testimony to it, when 185 Ministers of London, Lancashire, and Warwick-shire, give testimony indeed to the truth of Jesus, by asserting such and such things for truth, and by calling such and such things errors, heresies, &c. (as so many Leather coats may do) but not one argument among them all to assert the truth of Jesus, or destroy error withal, had we more of your pains, and less of your passions, more of your arguments, less of your anger, more reasonings and less railings, would you be pleased to set up Lectures of confutation of errors in a soft, meek, wise, and Christian manner, and decline these fiery, fierce and furious Lectures of strife, divisions, reproach, and contempt upon Parliament, Army, brethren, &c. How quickly would error be cast upon the dunghill, and truth get up into the throne? Error is seated in the imaginations of men, and they are high thoughts that exalt themselves against the knowledge of Jesus Christ; those means therefore that are effectual for the suppression of error, heresy, &c. must be calculated for the casting down of imagination●, or reasonings, and strong holds, in men exalting themselves against the knowledge of Jesus Christ; stout railing will never demolish strong reasonings; the weight of the little finger of truth and sound reason doth more effectually crush error, heresy, &c. than the very loins of railing and raging at them; one sound argument coming against error in the name and according to the will of God, will be unto an whole host of errors, as the Angel of God unto the host of Senacherib, viz. scatter and slaughter them, that the place thereof shall not be found any more; one sound argument from the holy Scriptures wisely and skilfully managed against a capital error, doth often prove like David's stone slung at Goliath, viz. strike it dead in the face of many abettors thereof, making them quickly throw down their weapons at the feet of truth, and become captives unto it; bitter invectives without arguments against errors, heresy, &c. are unto them as the Egyptian persecution was unto the Israelites, the more they be thus dealt withal, the more they grow; the spirit of conviction doth not usually appear in whirlwind, blustering, stormy, tempestuous railing, raging, and wrangling exclamations, but in the still and soft voice of brotherly, meek, ●ollid, and Christian debating, reasoning, and arguing out the truth; it is most true, it is good to be zealously affected in a good thing, yea, that our zeal should even eat us up, but we must be zealous according to knowledge, not to eat up our brethren; it is reason and not railing that conjures errors out of men's judgements; why should the sons of error be wiser than the sons of truth? they insinuate errors into their proselytes, they watch to deceive, they come under the vizard of humility, meekness, and sweetness, to seduce the simple; if you will undeceive them, you must be that in sincerity, which deceivers are in hypocrisy, viz. truly humble, truly meek, and kind; 'twas Paul's rule, especially towards fallen brethren, to restore them with the spirit of meekness; it was his practice to catch men by guile; it's no marvel, that errors abound amongst us, when men instead of rooting them up by a strong hand of arguing, do only tread upon them (as upon Cammamell) by loud reproaches, reasonless declamations, &c. making them indeed rather to grow and multiply; God (if we may so say) doth often need men's patience, meekness, humility, but never needs men's passions, frowardness, perverseness; this is to go down into the Land of darkness to fetch light, to apply ourselves to Satan's magazine, to furnish us with weapous to fight the Lord's battles; this is for vice to correct sin; When men come to hear reason against error, and find nothing but railing, what is this but to feed men with stones instead of bread, and with serpents instead of fishes, would men endeavour to convince men by arguing and reasoning, as Christ did, and not as the Scribes, it would make men astonished at their doctrine, and error and heresy, like Dagon before the ark, would not stand before the truths of God so managed and asserted.  
Fifthly, do you complain that the work of reformation is hindered, Sanballads and Tobyasses obstruct the building of the Temple: we have been a great while in expectation of settling Religion, but alas all is in vain, we have nothing but an empty show of reformation, Presbytery is despised, slighted, we are farther off from reformation than we were several years since.  
Who hinders your reformation but yourselves? have you not all encouragements unto a reformation? were ever any of you troubled for the exactness, strictness, or purity of your reformation? may you not keep any man, how great soever he be, from your Communions, who lives scandalously, loosely, or in gross ignorance? is it not evident, as the sun at noonday, that nothing stands in your way, but yourselves? may not all men of discerning spirits see and perceive, what it is that hinders your reformation? shall we dictate unto you the common observations of seeing men, viz. that you take not a right method for a pure reformation; for is not this your custom, you call in all your Parish (if housekeepers) to choose your Elders, your Elders they admit of your members to the Sacrament, and so your reformation is made up? is it not too notorious that the most of men are not the best of men; nay, have not you often told us, that the most of men are the worst of men? and can the worst of men bring about the best of reformations? will the worst of men make choice of the best of rulers, except it be through the wonderful providence and interposition of the hand of God? do not we plainly see, that the most of men have not principles leading towards a strict, a pure, a spiritual reformation? do not men generally know men after the flesh, and esteem them accordingly? Whence is it, that we see the great man, though the ignorant man, the rich man, though the profane man, the deputy, the common-council-man, the Justice of peace, the chief man in the Parish, he must be the Elder, though an ordinary swearer, an ignorant, a loose, a covetous person? Doth not every eye observe this in the city, in the country, &c. and can you drive on that reformation which you pretend unto in this method? are you tied and necessitated unto this way? Will not swearing, ignorant, covetous, unclean, and unworthy Elders admit of the like Communicants and Members? and can you reform according to your professed desires in this course? Do you say, you have not power to do otherwise? is your government from heaven, or of men? if it be from heaven, as you profess, and a jus divinum be stamped upon it; what though you have not the powers of men to join with you in the work of the Lord; the time (perhaps) is not yet come when the earth shall help the Woman? will you do nothing for the Name of Christ, until you have the powers of the world to assist you? is this to do the will of your Father? is this to walk as you have Christ and the Apostles for your pattern? do you please men? if you yet please men, how are you the servants of Christ?  
Will that old spirit of fearing the face of man, which possessed many of you in the days of the prelates, never be gone out of you? Do you profess with the Scribe, Mat. 8. 19, 20. to follow Christ whithersoever he goes; and when he tells you, The Foxes have holes, and the fowls of the air have nests, but the son of Man hath not where to lay his head: will you with the Scribe steal away, and let Christ hear of you no more? Is it not a Snaily dispositi●n to come abroad only in the dew, and to creep in during the heat of the day? Is it Christian to cry Hosanna unto Christ with the people, while the garments and Palm-branches are spread, but to slink away when he is led to mount Calvery? Would you live by the Truth, and not suffer the Truth to live upon you?  
Perhaps you will say, that however the Sectaries despise Magistracy, yet you will not distaste Authority by such an hasty practice of that government which you could wish was set up, and therefore would have power from them to carry on the work of Reformation in peace, that the noise of the hammer may not be heard in Temple work. We reply,  
Your care not to provoke Authority we abundantly perceive by the Dialect of your Sermons and Prayers from day to day: we shall give you but one instance more, (which we thought to have reserved for the next, but that we have more than a sufficiency of straw already for that tale of Brick if it be required) and that is of Mr. Thomas Case, preaching at Christchurch about the 26. of March, 1648. from Jeremy 14. 19  
We looked for peace, and there is no good, and for the time of healing, and behold trouble.  
Making almost every particular of his Sermon to reflect dishonour, reproach and contempt upon the Parliament; among other things, spoke thus, We looked for hurthens to be taken off; but behold, straw is taken from us, and our tale of Brick is still required of us: Coat and Conduct money, High Commission and Star-chamber, these were but children's play in comparison of the oppressions of our times; bitterly complaining that we are now become captives unto the lusts and fury of men. That you would have power in your hands, we do not question; but wheth●r to advance yourselves, or Jesus Christ, is somewhat our doubt all things considered. As for your carrying on of your Temple work without the noise of a Hammer, have we not the sound of drums and Trumpets, sounding to battle in the building of your Temple? What's the meaning of these expressions, Draw the Sword and avenge the Lord of all the blasphemy, &c. that is done unto his Name? It is a s●d symptom of God's displeasure when he thinks a people not worthy the looking after, but lets wicked men get the upper hand over them, and let them perish by the lusts and pride of men, as Mr. Case said. And, Lord, we thank thee that thou hast given us any hopes to make them (speaking of the Scots) further instrument all to settle thy truth in this kingdom; Lord blow up these sparks into a flame, as Mr. Jenkin said. Is this to build the Temple without the noise of an hammer?  
You complain you want power. Have you not power to do what you will in a peaceable, sweet, and Christian way? Did the Parliament, or any authority under them, reprove, inhibit, or censure any of you for keeping away any scandalous, ungodly, unworthy man whatsoever, though he was never so great & mighty in the world? Do you want power? May you not thank yourselves? H●d y●u carried yourselves meek, humble, lowly, preached Jesus Christ as he is tendered in the Gospel, minded indeed a Reformation according to the word of God, and the example of the best reformed Churches; what power might you not have had from the Parliament? Did not many godly, sober, wise and judicious Presbyterians, Parliament men and others, join with you, stick unto you, engage for you, who now begin to decline you, being so greatly mistaken in you? How had God honoured you in the eyes of Parliament and people, had you indeed thrown by your own honour, and in the simplicity of your hearts honoured him? Had you humbled yourselves, God had exalted you; but exalting yourselves, God will bring you low. Have not you so represented your presbytery in the eyes of men, by your flying out against Parliament, army, dissenting Brethren, with such bitter, scandalous, slanderous terms, that many wise & sober men decline you, and are even ashamed of you, though some shallow, fiery, furious spirits are gratified by it, and side with you in it; it's no marvel that the Sectaries (as you call them) like the house of David, multiply, grow stronger & stronger, and rigid Presbyterians, like the house of Saul, decay and grow weaker and weaker, since you have often cast your Javelins for the destruction of those (viz. Parliament and Army) that have fought your battles, destroyed your enemies, yea the Goliabs thereof, doing you good and no hurt all your days. Do not you see English spirits cannot endure the Bramble-government, even in the commonwealth, much less in the Church? Would you indeed (the godly party of you) join together, keep out wickedness and wicked men, be they Lords or Commons, Princes or peasants, high or low, rich or poor, from your holy things, would you preach Christ, and not yourselves, would you oppose Eryor, heresy, Blasphemy, &c. with arguments, meekness, and wisdom, with power and demonstration from Scripture and Reason, would you look to your offending brethren of your own Societies, provide for your poor, watch over one another for good, promote holiness, love and kindness among brethren, would you endeavour to unite the godly against the common enemy, promote the common interest of the Kingdom. Did men see your communions beautiful as Tirza, comely as Jerusalem? Did men see Christ walking in the midst of your golden Candlesticks? Did you put on indeed beautiful garments? Did men hear the joyful sound and voice of the Turtle in your congregations? Did your lips drop as the nonny comb, honey and milk being under your tongues, the smell of your congregations being like the smell of Lebanon? Did men see that your plants, or members, were as an Orchard of Pomegranates, with pleasant fruits, Camphire and spikenard, Calamus and cinnamon, with all the trees of Frankincense, myrrh and Aloes, with all the chief spices? Did men observe your societies as fountains of gardens, wells of living water, and streams from Lebanon, the Spirit of God so blowing upon them, as that the Spices thereof, and their sweet savour did flow out, and were acceptable to God and man; how would you ravish the lookers on? How would they be taken in the beholding your faith and order? How would you ravish the hearts of your spectators? How would you drain the private meetings of Sectaries, as you call them? But when men in stead of beauty see nothing but bald●es; in stead of the Spirit of Christ, which is a spirit of holiness, love, gen●lenes, and goodness, men see n●thing but the spirit of pride, of envy, rigidness, cruelty, slander, and mischief.  
When you talk of a reformation, profess indeed principles of purity in government, viz. that your members must be godly, profane persons kept from the Lord's Table, promoting love, goodness, kindness, &c. and yet act not accordingly for want of power as you say, not improving what power you have unto these things, but complain of the Parliament, as if they were the cause, hindering all good government, to make them odious in the eyes of the people; yea, oppose, vilify, and reproach your brethren even for reformation. What do these things but harden men's hearts, and steel men's spirits so against you, that you may as soon unite light and darkness, Christ and Belial, as drive on 〈◊〉 reformation which you thus would make the world believe you ●o earnestly co●●nd for? Are you not offended with your brethren for putting in practice your own very principles? Doth it not clearly appear, that their reformation is rather your envy, than the want of reformation among yourselves is cause of your complaint? As the Ruler of the Synagogue envied the glory which the people cast upon Christ for his great works which he did amongst them, yet he covered his pale of envy with the red of zeal, pretending to stand for the honour of the Sabbath: There are six days, said he to the people, in which men ought to work, in them therefore come and be healed, and not on the Sabbath day.  
Can men be so truly and heartily zealous for a blessed reformation in matters disciplinall, and Church government, and yet in the mean while break the very law of morality, and the rules of good manners, abusing Parliament, army, and all that will not bow down their backs, and subject their necks to your yoke, it makes men think that your zeal for reformation is your zeal to make yourselves great in the world, especially when they see you seek the suppression of those that act your own very principles of reformation. Is it not like Herod, to pretend to seek Christ to worship him, with a true intent to kill him, to pretend reformation, and to set up principles leading that way, and where ever you find them put in practice, to persecute, molest, and suppress them that do put them in practice?  
Some of you were great conformitants in the days of episcopacy, have you indeed a mind to return again? Do your souls long after the Summer fruits of popery, Organs and Altars, cringings and crouching, Tapers and Wafers, Copes and Rochets, Tippets and Surplices, Caps and Hoods, Crucifixes and Crosses, Pilgrimages and pictures, with all the accoutrements, and the whole profane glory of the Romish Synagogue? Do you long indeed to have Lucifer put again into Heaven, and the Angels of God thrown down into hell in stead of him, viz. Popish and prelatical Priests restored to their former thrones and dignities, and faithful Ministers of the Gospel (the great troublers of the Israel of the devil) trodden and trampled on like clay and mire under their feet? Is it the great desire of your souls that profaneness and ungodliness, lightness and looseness, oppression and tyranny, drunkenness, uncleanness, and all sorts of wickedness may fit in the throne, and that holiness and righteousness, piety and purity, religion and liberty should be thrown upon the dunghill? If these be not the venison and savoury meat that your souls thirst after, why do you hunt so diligently after it? 
☜  do not you see that all the Malignants, the Papists and Atheists, the prelatical and profane party of the kingdom joins with you in your present proceedings? are not your present ways unto them as the resurrection from the dead?  
Some of you have been very zealous against Conformity in the days of Prelacy, bearing the reproaches of heretics, separatiste, schismatics, from your clamorous adversaries; had you the glory of God in design, or somewhat else? we have observed in former days, that some have set out, Jehu-like, against the superstition, pride, and oppression of the clergy, overrunning even a civil behaviour in some houses where they have come, tearing and defacing any devotional pictures, scarce enduring a cross in a gentleman's Coat of arms; and yet afterwards a favourable prebend-wind, or chancellourship, Deanery, or bishopric, did so cool them, that they grew the greatest factors for superstitious innovatione, and fiercest persecutors of the contrary minded; as once Harding, Bishop jewels adversary, who one while was a thundering Preacher, wishing he could cry out against popery as loud as the bells of Osney, yet afterwards proved a bitter adversary to the truth: if such things as those are in your eyes, viz. to be some body in point of power, honour, and greatness, under the form of presbytery, as others have been under the shameful glory of Prelacy; What do you all this while but sow the wind, and what shall you reap but the very whirlwind? labour after vanity, and may expect nothing but vexation of spirit; dig unto yourselves cisterns, but broken cisterns that will hold no water; if this be the firstborn of your desires; viz. that you might be honoured before the people, as was Souls request unto Samuel, 1 Sam. 15. 30. the Lord will rend your kingdom from you, as he did the kingdom of Israel from Saul, and it may be give it unto others better than you; but if this indeed be the true strain, and drift of your hearts, viz. That God in all things may be glorified through Jesus Christ, as the Apostle hath it, 1 Pet. 4. 11. You may expect honour upon a Gospel ground, viz. a Covenant of grace, wherein it is promised, that God will honour them that honour him, and therefore we beseech you (if you can bear an exhortation from Heaven by the hands of your brethren, who in the sincerity and simplicity of their spirits do judge themselves not worthy to be named the same day with many of you in respect of your piety and parts, learning and abilities to serve the Lord Jesus) that you would be pleased to follow the truth in love, Ephes. 4. 15. and to provoke one another to love, Heb. 10. 24. Bearing one another's burdens, and so fulfilling the Law of Christ, Gal. 6. 1, 2. Taking heed of biting and devouring one another, lest we be consumed one of another, Gal. 5. 15. Walking by the same rule so far as we have mutually attained, confidently expecting that God will seasonably reveal himself unto the mistaken, Phil. 3. 15, 16. God is love, and he that dwelleth in love, dwelleth in God, and God in him, 1 Joh. 4. 9 We differ from God in heart, in life, in judgement, in practice, and yet still God is love; The Father hath loved us, be ye therefore followers of God as dear children, and walk in love, Ephes. 5. 1, 2. The son hath loved us, even as the Father hath loved the son, Joh. 15. 9 The holy Spirit is a Spirit of love, 2 Tim. 1. 7. and the fruit of it is love, Gal. 5. 22. And where ever it is in truth, it knits the heart with the Saints in love, Colos. 2. 2. rooting and grounding them in love, Ephes. 3. 17. causing not only the report of their faith in Christ Jesus, but also of their love to all Saints to be heard abroad in the world, Col. 1. 4. The Father, the son, the Holy Spirit loveth us, notwithstanding our vast and infinite disproportion and difference from this holy Trinity in our judgements, wills, affections, lives, and conversations; and surely they that are taught of God do love one another, 1 Thes. 4. 9 Consider how sweetly, and kindly the almighty treateth with the sons of men, his words are soft, breaking our bones, Prov. 25. 15. and his writings are words of reconciliation, sending his ambassadors to beseech us, and most kindly to pray us in Christ's name and stead, to be reconciled unto God, 2 Cor. 5. 20.  
Consider, we cannot as yet be all of one mind, which is our affliction as well as our sin, yet may we be all of one heart, the failings wherein is more our sin than our sorrow, unity in judgement is the promised blessing of another age, but unity in affection is our present duty, though we cannot speak all the same things of faith, through our difference in judgement, yet we may all speak the same things of love through the unity of our affections; though we cannot agree in all things, which should be all our grief, yet we all agree in this thing, to strive together to know the truth as it is in Jesus, which calls for our love to one another, God in Christ, and Christ in God, is the pure spring of that divine love which is always running from God to Christ, and from Christ to God, the streams whereof do cheer the hearts of all the Saints, but the Saints in Christ, and Christ in Saints, should make each lovely in each others eyes; our mutual interest in Jesus Christ should make us value each other as precious jewels, which God will make up in the day of his glory, Mal. 3. 17. We are all acceptable to God in the beloved, Ephes. 1. 6. and why not then unto one another.  
We all know but in part, 1 Cor. 13. 9 And therefore none are so perfectly acquainted with one truth, that he needs no further light about the same, and it is to be conceived, that the errors of judgement in the godly, ariseth not from the love of error, but the mistake of truth; so that the light of the Saints possibly may be dim; and their darkness or ignorance not absolutely without or utterly remote from some light: they ought therefore to hear one another patiently, and to bear with one another kindly, it is the property of the Father of lights, and of the son of righteousness, the light of the world, that in him should be all light, and no darkness at all: He that dwelleth in love, dwelleth in light, for God is light. He that saith he is in light, and bateth his brother, is in darkness, and walketh in darkness. (Notwithstanding his great presumption of his large abilities.) He knoweth not whether he goeth, because that darkness hath blinded his eyes, vers. 11.  
A passionate, peevish, froward, pettish, perverse Professor, is seldom acquainted with the truth as it is in Jesus, meekness encapableth a man to receive the truth. James 1. 21. A froward heart and a perverse tongue, or pen, commonly goeth together; and Solomon saith, that one findeth no good, and the other falleth into mischief, Prov. 17. 20. He that thinketh he knoweth nothing as he ought to know, is in the sweetest capacity to be taught of the Father, who filleth the hungry with good things, but sendeth the rich empty away. Resisting the proud, he giveth grace to the humble, the Lord guideth the meek in judgement, and them will he teach his way, Psal. 25. 9 Those who are become like weaned children, doth he teach knowledge, and understand doctrine, Esay 28. 9 A froward heart and tongue, is an abomination unto the Lord, and therefore the secrets of the Lord cannot be with such. Swelling words commonly come from shallow brains; and the most ignorant are most conceited; With the only there is wisdom, Prov. 11. 2. A railing tongue is like the raging waves, foaming out its own shame, Jude 13. The Lord teacheth the lowly person, and such is fit to teach his brother.  
Men do much prejudice the truth by a passionate endeavour to vindicate the same, railing language and invective lines, veils the truth that it cannot be seen, who loves to drink in troubled waters, or puddle streams? When men's foam of malice, envy and discontent, appear in the surface of their peevish lines, who will look for truth therein? A smooth tongue shall not bewitch us: for we will examine what it affirms. A scolding tongue shall not corrupt us; for we will never bestow the pains to hear it, truth hath never need of passion, but oft of patience. A froward tongue ofttimes stirs up other men's passions, but seldom settleth any man's judgement; frowardness raiseth up frowardness, and strife stirreth up strife, and both together rejoiceth the devil, and sporteth his children, and the truth is neglected all the while. He that endeavours to conquer error with good success, must bring along with him meekness and Truth; and having both, may ride on and prosper, Psal. 45. 4.  
Men do seldom contend for truth in a railing Dialect, it is mastery more than truth that is so sought out, passion, envy, hatred, malice, are the fruits of the flesh, and can these contend for their destroyer, the spirit of truth?  
Consider how doth it gratify the designs of the adversary, that the Saints should thus wrangle each with his brother? how doth this cheer up the Popish, episcopal, presbyterial, Independent, Antinomian, anabaptistical, Jesuit: For we presume the Jesuit personates them all, and whose ends we prosecute by our unhappy divisions amongst ourselves: how is this told in Gath, & published in Askalon? how do the daughters of the Philistines rejoice, and the daughters of the uncircumcised triumph? how do they jeer at our discord, that we ourselves prove thorns in one another's eyes, and goads in one another's sides? boasting that they lashed us with rods, but we ourselves with Scorpions, and that our own little fingers will we heavier upon one another, than their loins were upon us all. They oppressed us, and we were pitied of all; we oppress ourselves, and than who pitieth us? They ruined us by an usurpation, and shall we strive to ruin one another by a law? They crushed us by the heavy sentences of the high Commission and Star-chamber, and shall we endeavour to do the same by the authority of Parliament? If we love not one another, let us love ourselves; for each undermineth his own security, by circumventing his brother's peace.  
How do Saints lose in each others hearts, when they gall and grieve and vex one another in each others pen? To give milk and honey for vinegar and gall, blessing for cursing, kind words for bitter language, this is indeed our duty; but hereunto who hath attained? And shall we tempt one another with bitter provocations? Sorrow and trouble, persecution and affliction, envy and malice, evil speaking and rail●ng, we expect from the world, but better quarter from better people: the Saints should be each others' shelter, we do not gather grapes from thorns, nor briers from vines, men do not gather figs from thistles, nor prickles from fig-trees. Churlish language I expect from a Nabal, not from a David; scoffs from an Ishmael, not from an Isaac; railing from a Rabsheika, not f●om an Hezekiah; Dungeons from an Ahab, not from a Michaiah; prisons from an Herod, not from John the Baptist; chains from a Nero, not from a Paul; banishment from Flavius Domitian, not from John the Evangelist; jeers from a Julian, not from a Christian.  
Consider the dear relation wherein we stand each to other in Jesus Christ, have we not the same Lord, the same Faith, the same baptism? Did we not all lie together as it were in the same womb of the almighty's gracious purpose? Are we not all the price of the same ransom, the redeemed of the same Saviour? Doth not the same Spirit of Jesus breathe in our hearts? the same blood of Jesus run in our veins? Are we not all brethren in the faith? and shall brethren reproach brethren? brethren rail against brethren? What! brethren without bowels, without natural affection to brethren? Who but a Cain will seek the ruin of a brother Abel, because his holy services a●e more acceptable than his own? Who but a Ham will betray the nakedness of his own family? God put enmity between Satan and Saints, but Satan puts enmity between Saints and Saints; whose works they do that foment the same. An ungodly man diggeth up evil, and in his lips there is a burning fire, and a froward man soweth strife, and a whisperer seperateth chief friends, Pro. 16. 27, 28. And it is awicked man that walketh with a froward mouth, Pro. 6. 12. And shall such be found among the Saints? Oh where is that Spirit that should knit our hear●s together in love? Are we we not all members of the same body? If one suffer, do not all suffer? and shall we persecute one another? if one be disgraced, do we not all blush? and shall we shame one another? Is love the sign of a disciple of Christ, and shall we hate one another? Doth not each member need his fellow, and shall each destroy each other? Is the body of Christ the horrid monster of these monstrous times? Is it thus amongst Turks and Pagans, Mahumitans, Atheists or Papists? do Malignants thus rail against Malignants, Cavaliers against Cavaliers? Are there such bitter words, or biting language, such harsh sayings or hard speakings to be heard in the camp of our adversaries? Dear Sirs, is it truth or trouble you thus pursue? if the truth, sight for it in its own way, it calls for your love to itself and children, and not for your rancour; for your pains, and not your passion; it calls for help, and not for hindrance; if Truth doth reign, why scratch you her with a crown of thorns, giving her vinegar and gall to drink? If Truth be Queen, her royal attendance, & Maida of honour should be love and meekness, gentleness and goodness, kindness & mercy, forbearance and pity. Why do men vex her with pride and passion, strife and contention, frowardness and anger? Her kingdom is peace, her commands are love, her royal law to her loyal subjects is, Follow the truth together in love, Eph. 4. 15. Lions and Wolves, bears and tigers, Dragons and Vultures, with such hurtful creatures, becomes the shady wilderness of the wicked world; but none that do destroy, should approach the Lord's holy mountain. It becomes Toads to belch out venom, and hellish Furies to spit fire each at other, and not the Saints of the most high God; shall they dig out one another's bowels, rend one another's name? Dearest Sirs, Turn your swords into ploughshares, and your sp●●rs into p●uning hooks, and learn no more to war one against another, Esay 2. 4. Let the wolf dwell with the Lamb, and the Leopard lie down with the Kid, and a child by truth lead them both. Let no corrupt communication come out of your mouth, but that which is good for the use of edifying, that may administer grace to the hearers, and let all bitterness, and wrath, and anger, clamour and evil speaking, be put away from you, with all malice, and be ye kind one to another, tender hearted, forgiving one another, as God for Christ's sake hath forgiven you, Ephes. 4. 29, 31, 32.  
We beseech you, Sirs, have mercy upon your own native kingdom, and do not sacrifice it upon the sinful service of carnal interests; we come to hear you preach the Gospel of peace, do not cast amongst us the seeds of war; we come for bread, do not give us stones, for fish, do not give us Scorpions; for the waters of life, do not put into our mouths the waters of gall; for the Apples of Eden, feed us not with the Apples of Sodom; shall our reformation be reformality? have we sworn against prelacy only in title? We shall say no more, but referring all that hath been said unto your most candid and Christian con●ideration, shall here conclude with the brief tender of some few Queries.  
First, whether you did ever perceive such a spirit of profaneness, lewdness and wickedness, such contempt, scorn and reproach cast upon authority and all civil Government in city and Kingdom, such a spirit of life, power and vigour among the troops of malignants, since the beginning of this Parliament, as you do now: And whether this kind of preaching and praying as bathe been here declared, do not beget these things, every malignant rejoicing in it?  
Secondly, whether you think in your consciences that this spirit that is thus raised, can be so soon allayed or no; and if not, what will be the issue of it in the latter end?  
Thirdly, whether you have observed since such kind of preaching and praying hath been practised among you, that the spirit of Faith and Repentance, of conversion unto God, and confirmation in Jesus Christ, such a spirit of knowledge, of love, and holiness, hath accompanied your ministry, and the observation thereof hath comforted your hearts?  
Fourthly, whether you are not persuaded in your own hearts and consciences, that you have a great influence both in City and country, upon the hearts and spirits of the Inhabitants of the kingdom, so far to prevail, as to encourage or discourage, to engage the inhabitants of the kingdom one way or another by pressing upon them the solemn League and Covenant, and whether your endeavours have not been improved to stir up the people against that party which God hath blessed in the subjection of the common enemy of the kingdom, and whether you can suppose, that if the enemy prevail, the consideration of your own endeavours in pulling down mischiefs upon your own heads, and upon the heads of all the godly party in the Land, will not be as gall and wormwood, as a fire from beneath in your very bowels, as darts of the Almighty sticking in your sides, and as a sword that will pierce your very souls?  
Fifthly, whether you do not think in your consciences, that the main end of the Covenant, (so far as it was religious) was the u●iting of all the godly party against the common enemies of the kingdom of Jesus Christ, the profane rabble of the world, and so far as the end of the Covenant was civil) the uniting of all the well-affected against the common enemies of the peace, interest, and liberties of the kingdom, (the Covenant binding us absolutely to the Parliament and their privileges, the kingdom and its liberties, and to the King but relatively and in subordination and subserviency unto these,) and whether that now the Covenant be not made (through the interpretation put upon it) the great engine to divide the godly party, and to unite the profane party against them, and to engage and stir up men's spirits against the Parliament and well-affected party, and to stand for the King absolutely, without any relation or respect to the Parliament and their privileges, the kingdom and their liberties?  
Sixthly, whether the Army of England be not the great obstacle and Remora of the Malignants, the Papists, the Cavaliers, the prelatical and disaffected party of the kingdom; and whether any thing appears in reason to hinder the King and his party, that have engaged themselves in such bloody wars in the two kingdoms, the prelates to return to their glory, power and greatness, the Papists to return into, nay to advance their interest in this kingdom; and not only the reducing of this kingdom unto all its former sinful vanities, wickednesses, miseries and oppressions, but also the bringing of it up (or rather down) unto that state of Popery and slavery that was in prosecution before this Parliament began, (whether we say any thing hinders these things at this time) but the Army, or at least so hinders as could hinder, was it not for the Army, and whether any party hath cast such scorn, shame and contempt upon the Army as yourselves have done?  
Seventhly, whether it would not be more for the glory of God, the peace of the kingdom, the healing our divisions, the settling of reformation, to throw by your froward preaching, and to use no more perverseness in prayer, but to promote faith and love amongst the the Saints, and the reuniting them against that flood of ungodliness, malignity and wickedness that is now ready to swallow them up.  
Eighthly and lastly, whether it would not be the best vindication of your holiness and goodness, the most effectual answer that you can make to the charges that are laid against you in this book, to behave yourselves so (for future) especially in Pulpit, that others, and not yourselves, may hereafter plead your integrity and reformation; we expect to have little from you in preaching and praying (at least a good while) but a justification of yourselves, and lifting up of yourselves, and pleading your own innocency, &c. but whether it be not better so to order your ways, that others (and they not your own engaged party) but moderate, pious, learned, and godly (Ministers and others) may praise you, and not your own lips.  
If you do judge a just and righteous judgement in these Queries, we are confident of common good; but if not, we shall conclude with that of Hosea 9 7. The Prophet is a fool, and the spiritual man is mad.  
FINIS.